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Monument over the Grave of James O'Kelly, Chatham County, 
North Carolina. " Erected to the Memory of * * * The Southern 
Champion of Christian Freedom." See page 230. 



THE LIFE 



OF 



Rev. James O'Kelly 



AND 



The Early History of the Christian 
Church in the South 



BY 

W. E. MacCLENNY, Ph.B. 

SUFFOLK, VIRGINIA 



1910 

Edwards & Beoughton Printing Company 

Raleigh, N. C. 






GIFT 
AUTHOR 

OCT /$ >** 



CONTENTS 



PAGE 

Introduction— W. W. Staley, D.D 5 

Preface — The Author 7 

I. Nationality, Genealogy, Education, Early Associates 11 
II. Early Ministry, Church and State, First Methodist 

Ministers 21 

III. Itinerant in the Methodist Societies in Virginia — A 

View of Methodist History in America — The Lees- 
burg and Fluvanna Conferences 30 

IV. Conference at Manakintown — Service in the Ameri- 

can Army- — Conference at Ellis's Preaching House 40 
V. Christmas Conference of 1784 — What Was Done and 

What Followed — Conclusions of Historians 46 

VI. Work as Elder — Presiding Elder in Virginia and 
North Carolina — The Council — Incidents Leading 

up to the General Conference of 1792 57 

VII. O'Kelly in 1792— Political History of the Period— 

The Baltimore General Conference 81 

VIII. Withdrawal from the Methodist Episcopal Church — 
Efforts to Reconcile — Asbury's Conduct — Confer- 
ences in Charlotte County and at Piney Grove — 

Manakintown and Lebanon Conferences 98 

IX. The Lebanon Conference of 1791— The Results 121 

X. Preachers in the Christian Church — Some Who "Se- 
ceded" with O'Kelly— Others Who Joined Later.. 125 

XL Early Christian Churches 139 

XII. O'Kelly's Work in the Christian Church 152 

XIII. Later Life and Work — Preaching Tours — Friendship 

with Thomas Jefferson — How Jefferson Came to be 
Known as an Infidel — Last Meeting With Asbury 
— Open Discussions — Historical Statements of 1809 
and 1829 169 

XIV. O'Kelly as an Author— Some of His Works 177 

XV. Views on Education 180 

XVI. Weakness of the New Church — Misrepresentations, 

etc 183 



4 CONTENTS. 

PAGE 

XVII. O'Kelly Before His Withdrawal — Quotations from 
Different Writers — After the Withdrawal — Mis- 
representations — False Accusations — In History 
To-day — Eecent Historians — As His Own Witness 

— Letters — Difficulties in His Way 188 

XVIII. Alleged Heresy of O'Kelly, and of the Christian 

Church, Disproved 214 

XIX. His Last Years — His Hopefulness — An Interview — 
His Will — His Death — Bishop McKendree's Testi- 
mony — Monument — The Unveiling — Inscription — 

Conclusion 225 

Appendix A — • 

The "Royal Standard" 232 

Churches on a Perfect Equality 235 

Divine Government, or the Gospel Order 238 

The Sure Foundation 241 

The Christian Church is One 243 

Rules and Regulations Divine 245 

Appendix B — 

O'Kelly's "Plan of Christian Union" 248 



INDEX TO ILLUSTRATIONS. 



O'Kelly Monument Frontispiece 

Typical Colonial Church .Between pages 20- 21 

Daniel M. Kerr " " 132-133 

Old Lebanon Site " " 138-139 

New Lebanon " " 138-139 

Holy Neck Church " " 140-141 

Cypress Chapel " " 144-145 

O'Kelly's Chapel " " 148-149 

Rev. Elias Smith *- " " 160-161 

Old Rehoboth Church " " 194-195 

O'Kelly Memorial Window " " 224-225 



INTRODUCTION 

Biography is the most interesting and instructive 
form of history because it illumines the page with per- 
sonal motives, and incidents. 

The author of this "Life of James O'Kelly," W. E. 
MacClenny, has rendered valuable service to his church 
and future generations by gathering from many sources, 
by painstaking and expensive research, a large fund of 
information and weaving it into a literary fabric that 
will endure. 

Much of the information will be new to most readers 
and a j lister interpretation of history than anything be- 
fore written. It removes from the fair name of this 
great reformer the aspersions cast upon him in the heat 
and excitement of the times that colored men's feelings 
and language. The calmer feelings and words of Coke 
and Asbury toward the close of their lives make amends 
for any injustice of earlier years when debate and ambi- 
tion controlled their attitude toward O'Kelly. 

The author's statement, "that he began to gather this 
information and then decided to give it to others," con- 
tains the growth and output of generous investigation. 
Those who improve their own minds and hearts become 
benefactors in the line of their tastes and efforts. In 
this field of research the author has scanned many a 
dusty page, turned over many a heap of rubbish, con- 
sulted many a record and many relatives and friends 
of this unique man, and his unique church, and he has 
thus brought into one small volume a mass of facts, cast 
light upon them, and thus made a contribution not only 
to the true history of the Christian Church, but the his- 



6 REV. JAMES O'KELLY. 

tory of the times and religion in this country in the 
early years of the nineteenth century. 

The careful reader will see that the Christian move- 
ment, under O 'Kelly, added a new factor, not only in 
the form of a more primitive church, hut that the move- 
ment greatly benefited the cause of Methodism by modi- 
fying, later, its form of government. The later writings 
of Methodist historians help to place O'Kelly in his 
true light before the world and to remove the prejudice 
that once existed between those two bodies or denomina- 
tions. 

In addition to these benefits to be derived from read- 
ing this history, the author has wisely added, as an ap- 
pendix, extensive and characteristic selections from 
O'Kelly's own writings. These show clearly that his 
soul was imbued with Biblical and spiritual truth and 
sentiments. His pages glow like an anvil with holy fire 
and the ring of his hammer is the stroke of an honest 
man. He sought no worldly honor, no earthly gain, no 
human favor; the liberty of man, the freedom of the 
church, and the glory of God seem to have been his aim. 
To rescue his good name from oblivion, to put the cause 
for which he gave all in its true light before the world, 
to defend the position of the Christian Church, and to 
support the claim for Christian freedom which has 
characterized the Christian Church for a hundred years 
is to merit the approbation of fair-minded men; and 
this the author of this work has done. 

W. W. Staley. 

Suffolk, Virginia, 

January 18th, 1910. 



PREFACE 

Should any one inquire as to what impulse caused me 
to begin this research, I should reply that, being par- 
ticularly fond of history, a member of the Christian 
Church, and knowing that no such work had ever been 
written, I began to gather the information contained 
herein for my own instruction, and then decided, after 
much hesitation, to give the results of my research to 
others. I am fully aware of the limitations put upon 
me by my vocation, not being engaged in literary pur- 
suits, but as no one else seemed ready or willing to at- 
tempt it, and feeling that it had been neglected all too 
long, I here offer the public the best efforts my ability 
and circumstances would allow. 

One day, when a student at Washington and Lee 
University, Lexington, Virginia, I casually came across 
a copy of McClintock and Strong's Cyclopedia of Bib- 
lical, Theological and Ecclesiastical Literature, and 
there found an article on Rev. James O'Kelly. The 
tone of this article did not seem to be in accord with 
what I had learned of O'Kelly from other sources. 
This article set me to a diligent search to see if the 
statements and impressions recorded there were true. 
I began to gather information from every known source 
about O'Kelly, his life and work. This proved a slow 
and tedious task, covering a period of several years, 
and a scope of wide investigation. 

Books of the Christian Church and publications were 
carefully gone through, with but little light found on 
the subject. Accidentally, a copy of the Minutes of 



8 REV. JAMES 'KELLY '. 

The Methodist Conferences Held in America up to 
about 1813i was found, and there Mr. O' Kelly's official 
record, as a Methodist minister, and Presiding Elder 
in Southern Virginia, was secured. Next a trip was 
made to the Virginia State Library, Richmond, and 
there new history was found. Later, another trip was 
made to Randolph-Macon College, Ashland, Virginia, 
where historical rooms were opened to me, and much 
new data was obtained. The officials of this institution 
were very kind to me, and they have my thanks for the 
same. In the meantime correspondence was commenced 
with members of the O'Kelly family, and with well- 
informed men and women of the Christian Church, 
both North and South. From this source many facts 
were gleaned. 

In the fall of 1905 a series of articles was published 
in the Christian Bun, as a result of my work that far 
and some readers were kind enough to send me many 
additional facts about O'Kelly's life and work. Sev- 
eral interested ones, whose judgment I considered good, 
asked that the results of my research be published in 
book form. My work of research, investigation and 
composition was then begun afresh. 

Soon a copy of Dr. Drinkhouse's History of the 
Methodist Reform and the Methodist Protestant 
Church was procured, and this was of invaluable aid to 
me in the work. Prof. P. J. Kernodle, M.A., who has 
perhaps done more in collecting the early history of the 
Christians than any other man, kindly gave me valuable 
aid. Prof. W. A. Harper, M.A., Elon College, kindly 
secured for me, from the North Carolina State Library, 



TEE CHRISTIAN CEURCE. 9 

important facts regarding O' Kelly's family history. 
Rev. J. O. Atkinson, D.D., kindly loaned me a copy of 
Mr. O'Kelly's Apology, and this threw more light on 
his life. In the meantime the records of a great many 
counties in Virginia and North Carolina were searched 
to see what they would reveal. Mr. J. Elmer Long, 
an attorney-at-law of Pittsboro, North Carolina, was 
kind enough to search the records of Chatham County, 
North Carolina, and secure for me a copy of James 
O'Kelly's will, and other valuable data. Rev. W. G. 
Clements has read a copy of Chapter I of the present 
volume, and, being well acquainted with the early his- 
tory of the Christians, made some corrections, and gave 
other valuable information. Rev. J. B. Dunn, Episco- 
pal minister, Suffolk, Virginia, the official historian of 
Nansemond County, Virginia, has helped me many 
times in my work, by the use of his library, and sugges- 
tions made after reading the manuscript. Besides 
these, many others have helped me greatly in securing 
information. To any and to all who have thus aided 
me I wish here and now to extend my sincere thanks, 
and grateful appreciation. 

Many references and footnotes are given so that those 
who have a desire to investigate further may do so. It 
is regarded as useless to give a long list of the works 
consulted. There are errors, no doubt, and the author 
will regard it a great favor if these may be pointed out 
to him. Any new data will be thankfully received, so 
that, should there ever be a demand for a later edition 
of this work, it may be an improvement on the present. 



10 REV. JAMES O'KELLY. 

With this foreword my work goes to the public with 
the wish that it may be counted worthy of a place in 
many homes, and that it may help some author in the 
future to write a more complete history of the early 
years of the Christians. 

W. E. MacClenny. 
Suffolk^ Virginia, 
1910. 



CHAPTER I. 

Nationality, Genealooy, Childhood, Youth, Edu- 
cation, and Early Associates. 

There is some speculation as to where Rev. James 
O'Kelly was born, and the exact date of his birth. In 
fact, it is doubtful if there is any man of such promi- 
nence, in his day, concerning whom writers vary so 
much in this regard. Applet oris Encyclopedia of 
American Biography says that he was born in the year 
1735. Others bring the date of his birth down to as 
late as 1757. Appleton is, perhaps, more nearly cor- 
rect than others, for it is a well established fact that he 
was in the ninety-second year of his age at the time of 
his death, October 16th, 1826. The most authentic 
historians, seem to agree that this was the date of his 
death.* 

In regard to the place of his birth, Stephens, in his 
History of Methodism, says that he was born in South- 
ern Virginia. Dr. Bennett, in his Memorials of Meth- 
odism in Virginia, seems to confirm this statement. 
Many other writers are of the same opinion, while some 
say that he was of Irish birth. 

A writer in the Christian Sun (supposed to be Maj. 
R. W. York), says: 

"James O'Kelly is generally supposed to have been 

born in Mecklenburg County, Virginia, or some one of 

* See Raleigh Register and North Carolina Gazette, of Friday, 
November 3, 1826, under the caption, Died. A copy in the 
North Carolina State Library. See also quotation from Rev. John 
P. Lemay, in the last chapter of this work. 



12 REV. JAMES O'KELLY. 

the counties on the North Carolina line. The tradition 
in the O'Kelly family is that he and his wife, Miss 
Elizabeth Meeks, came from Virginia, and lived in the 
same neighborhood before their marriage. The mater- 
nal name of Meeks is still preserved occasionally among 
the descendants. 

"Notwithstanding the fact that tradition assigns 
Mecklenburg County, Virginia, as the place of his na- 
tivity, yet there are facts that can not be doubted which 
point to Wake County, North Carolina, quite as strongly 
perhaps, which I will briefly state, and the facts them- 
selves will appear more fully hereafter, viz: 1st. He 
was a resident of North Carolina through the Revolu- 
tionary period; 2d, he stood his draft repeatedly, and 
once put in a substitute, and once served on post him- 
self" (We will say in passing, however, that we have not 
been able to find his name on the rosters of the ten North 
Carolina regiments that served in that war. The name 
of Patrick O'Kelly alone appears in the Revolutionary 
records of North Carolina for 1777, and his name was 
omitted in September, 1778. This we gleaned from 
the North Carolina State Papers, edited by Judge Wal- 
ter Clark) ; "3d, his ministerial labors were entirely in 
North Carolina during the Revolution; 4th, to prove 
his devotion to Whiggery in his Apology he continually 
alludes to his early life, and also his adventures in the 
Revolution, and to distinguished persons in North Caro- 
lina. He never spoke well of England nor anything 
English." 

Until a few years ago it was commonly believed that 
Rev. James O'Kelly was a schoolmate of Patrick Henry 



TEE CERISTIAN CEURCE. 13 

and Thomas Jefferson, an affirmation formerly often 
made from pulpit and press. However, it is to be 
donbted if he attended college in America, as his name 
does not appear in the register of matriculates in Wil- 
liam and Mary, Princeton, or Harvard. He did not 
attend Christ's College, Cambridge, England, where the 
Wesley s were educated.* 

After a most careful investigation and much research, 
the writer is of the opinion that James O'Kelly was 
born in Ireland, and spent the early part of his life in 
that country. 

In Burke's Landed Gentry of England and Ireland 
(1868),t we find a sketch of the lineage of the O'Kelly 
family of Ireland. From this we learn that Cellach, 
Chief of Hy Many, and fourteenth in the descent from 
Main Mor, was the progenitor from whom the O'Kellys 
derive their surname. The annals of the family go 
back as far as 960 A. D., and they were represented in 
1863 by Dennis H. Kelly, Esq., of Castle Kelly, 
County Posecommon, Ireland. (In some instances the 
a O' " has been dropped, while in others it is still re- 
tained.) 

Diarmaid O'Kelly, who is stated to have been Prince 
of Hy Many for sixty years, was the father of Con- 
chobhar Moenmaighe O'Kelly, stated to have been 
Prince, or Arch Chief, of Hy Many for forty years, and, 
according to The Annals of the Four Masters, he built 
O'Kelly's Church at Clanmoenoise in the year 1167. 

* From letters of officers of these institutions in the writer's 
possession. 

t A copy in the Carnegie Library, Norfolk, Virginia. 



14 REV. JAMES 0' KELLY. 

Another member of the family in prominence from 
1861 to 1870 was Cornelius Joseph O'Kelly, Esq., of 
Gallagh Castle, County Galway, Ireland. He was 
magistrate for the County of Galway, and High Sheriff 
in 1861. Later he was Lord, Manor of Gallagh, and 
Count of the Holy Roman Empire. 

Ralph O'Kelly is mentioned as Archbishop of Cashell, 
Ireland, and also as the author of a book of common 
law, and of one, or, as some say, seven books of Familiar 
Letters, and other works, none of which are now extant. 

William O'Kelly, of Athlone, was chief of Hy Many, 
and after King Edward's accession to the Crown, his 
Majesty, by letter to the L. D. St. Ledger, dated at 
Greenwich, 7th April, 1547, directed that "in respect of 
his faithful and diligent service, done to his father and 
himself, he would be one of his Privy Council. In 
which year the Castle of Athlone, at his Motion and In- 
stigation, being repaired and garrisoned by order of the 
Council, the Charge thereof was committed to him, 
which he most effectually performed, notwithstanding 
the opposition of Dominick O'Kelly, and other power- 
ful chiefs in Connaught. Letters of protection were 
granted MacMurough, O'Kelly, and O'MeLaglin." 

From the above it is evident that the subject of our 
sketch was a man of high birth on his paternal side, 
the family having been identified with the vicinity of 
Gallagh for ages. 

On his maternal side it was equally as good, and sev- 
eral members of the family took Holy Orders. In 
Betham's Baronetage of England With General Tables, 
Vol. 3, page 124, mention is made of William O'Kelly 



THE CHRISTIAN CHURCH. 15 

of the Chetewode family, and on page 126, nnder 
twenty-one of the family line we find " James, who went 
to Virginia." (This James O'Kelly we have all right 
to believe was the subject of onr sketch, although it has 
no infallible proof.) Thus we gather that he was a 
grandson of John Chetewode, who was related to John 
Leech, of Mapwich.* 

John Chetewode, James O'Kelly's maternal grand- 
father, took Holy Orders and was a Doctor of Divinity, 
and one of his descendants was later a minister and sta- 
tioned near Cork, Ireland, while another was a Captain 
in the Thirty-third regiment, in recent years. 

From the above it is seen that James O'Kelly's ances- 
tors on one side were church builders, and on the other 
side, preachers, or priests, as they were called. We 
learn that he was connected with some of the best fami- 
lies of both England and Ireland. Among these may be 
mentioned the Drewrys, the Knightlys, the Shntes, and 
others. 

In view of the above facts, and the early traditions of 
the Christians, we come to this conclusion: James 
O'Kelly was born and educated in Ireland, came to 
America in early life, seems to have settled near 
Moring's Post-office, in Surry County, Virginia, and 
lived there for some time before he moved to North Car- 
olina, Eev. W. G. Clements, Morrisville, North Caro- 
lina, relates the f olowing : "It has been my pleasure to 
talk with Mr. Moring, Mr. J. J. Jinks, and Rev. Chas- 
tine Allen. All these had heard O'Kelly preach and Rev. 

* A copy of Betham's work in the North Carolina State 
Library. 



16 REV. JAMES 0' KELLY . 

Chastine Allen rode and preached with O'Kelly, and 
these all said that he moved from Surry County, Vir- 
ginia, to Chatham County, North Carolina. There is a 
tradition that James O'Kelly, when a young man, 
worked his way to this country from Ireland on a 
ship and soon settled in Virginia." 

While living in Virginia it is likely that he made the 
acquaintance of Mr. Henry and Mr. Jefferson. Here, 
too, he doubtless met Elizabeth Meeks, his future wife. 
The Meeks family first settled near Jamestown, Vir- 
ginia, in the early days of the colony, and later began to 
move southward. It seems that the Meekses and the 
O' Kelly s have been neighbors for some time, for 
J. T. Meeks, now of Concord, North Carolina, but a 
native of Banks County, Georgia, relates that his grand- 
parents came from Virginia, and that his grandfather, 
on his mother's side, was named Milton O'Kelly, and 
we are confident that these are some of the same family. 
A few years ago there was a record of the Meeks family, 
from the time of settlement in Virginia to that date, in 
possession of one of the descendants in Banks County, 
Georgia.* 

As to James O'Kelly's educational advantages, his- 
tory seems to be almost silent. If he was born in Ire- 
land, as facts indicate, he may have attended Trinity 
College, Dublin. At any rate, from his work, in later 
life, we are led to believe that he was educated for his 
time, and was perhaps a good Greek scholar, and in ad- 

* This is further confirmed by the fact that Kevs. John P. 
O'Kelly, James O'Kelly, and Francis D. O'Kelly were members of 
the Georgia and Alabama Conference, in 1851. They seem to have 
lived in Baldwin County, Georgia. 



TEE CERISTIAN CEURCE. 17 

dition to this, was of powerful natural ability. He says 
in Chapter 28 of his Apology, while speaking of Bishop 
Asbury's educational advantages, "while he (Asbury) 
was an utter stranger to a classical education, being 
like me born of poor parentage.'' This shows that Mr. 
O'Kelly did not regard himself as a good scholar. His 
work, Letters from Heaven Consulted, published in 
Hillsborough, North Carolina, in 1822, is spoken of in 
the following way by critics: "The literary ability of 
this is very fair." 

There is evidence in some parts of his Apology that 
he had a fair knowledge of the Greek and the Latin 
languages, and that he was very well versed in general 
history. 

Tradition tells that in his early life he was a great 
champion fighter and fiddler. As the Irish are par- 
ticularly fond of fighting, we think it quite probable, 
that James O'Kelly, like Philip Embury, one of the 
Irishmen ( Eobert Strawbridge being the other), who 
became the first local Methodist preachers in America, 
grew up without much thought of religion, and in his 
early days enjoyed all the sports of such a life. 

"As to the date of his marriage to Elizabeth Meeks, 
who through his long and checkered life shared his joys 
and divided his sorrows, we have no definite informa- 
tion. Tradition is dumb, except that they knew each 
other long before marriage. Certain it is they were 
married not very late in life ; Mr. O'Kelly being under 
twenty-five and she under twenty. This would put the 
date of their marriage about 1760.*" 
* This is from Maj. York's sketch. 
2 



18 REV. JAMES O'KELLY. 

To this union two sons were born, John and William. 
As John's name is mentioned first in the will of his 
father we presume that he was the older. Again, as 
only two sons were mentioned in the will we presume 
that these were all the children he had. William 
O'Kelly was born April 29th, 1763. To the influence 
of his son, his father perhaps owes his prominence to- 
day. He was named William O'Kelly, after his grand- 
father O'Kelly. 

When the Methodist preachers came into the Cedar 
Creek country, Elizabeth O'Kelly, his wife, was at once 
converted and joined the society. His son, William 
O'Kelly, then only twelve years old, likewise was con- 
verted and joined, and was instrumental in his father's 
conversion. He felt even at that young age that he 
ought to preach. He conversed with his father who dis- 
suaded him from it, alleging his great youth, and that 
he might in the heat and ardor of youth fall from such 
a high station. William desisted, went up into the New 
Hope valley in Chatham County, to a Methodist preach- 
ing place somewhere on the hill where Mr. Thomas J. 
Herndon now resides, married Miss Mary E. Merritt, 
a Methodist lady, March 27, 1787, and settled there. 
William did not become a preacher, but he did become a 
state representative, and went from Chatham County 
to the North Carolina Legislature as early as 1805, and 
was there in 1812, 1814, 1815, and 1816. In 1818 he 
was State Senator from his district. 

In the summer of 1774 ( ?) James O'Kelly turned 
his attention to religious matters, and was soon con- 
verted. In regard to this we quote the following from 
his own account : 



TEE CERISTIAN CEURCE. 19 

"My first mental alarm was not through the blessed 
means of preaching; but by the kind illuminations of 
the invisible Holy Spirit. I saw by this Divine light, 
that I was without God and destitute of any reasonable 
hope in my present state. 

""Now being moved by faith through fear, I attempted 
to flee the wrath to come, and seek a place of refuge ! 

"But, O, what violent opposition did I meet with! 
After many sorrowful months I formed one resolution, 
with a low cadence of voice, and fearful apprehension, I 
ventured like Queen Esther who approached the king's 
presence, at the risk of her life, so I ventured in a way 
of prayer, to speak to the Almighty! With the Bible 
in my hand, I besought the Lord to help me, and de- 
claring that during life, that sacred Book should be my 
guide, and at the close, if I sunk to perdition, said I, 
Just, O God ! yet dreadful ! but if thy clemency and 
divine goodness should at last rescue me from the jaws 
of a burning hell, this miracle of grace shall be grate- 
fully remembered by me, a moment of mercy! 

"The things which followed, which were such things 
as belong to my peace, the inexpressible change, the in- 
stantaneous cure, I am incapable of speaking; but O, 
my soul was lodged in Immanuel's breast, the city of 
refuge ; the ark of my rest. 

"And in those days God sent preachers into our dark 
regions who were burning and shining lights. They 
came to us under the direction of John Wesley, whose 
name to me is of precious memory. His writings mag- 
nified the Bible and gave it preference and honor. He 
declared he regarded the authority of no writings but 



20 REV. JAMES O'KELLY. 

the inspired. He urged the sufficiency of the Scripture 
for faith and practice, saying, 'We will be downright 
Christians.' This doctrine pleased me and so did the 
conduct of the holy preachers. I entered the connec- 
tion, and soon entered the list among the traveling min- 
isters, where I labored both day and night, pleading 
with God for that connection in particular, and the 
world in general." 

It is not known at this time where he first met the 
Methodist preachers. It may have been in Virginia as 
we are not informed as to the date of his removal to 
North Carolina. 

Immediately after his conversion everything irrelig- 
ious was abandoned, his iron will knowing no half-way 
ground, and he deliberately laid his fiddle on a huge 
fire and burned it. Whatever he did, he wished to do 
well. 




•' " 



wwsMSwga 




A TYPICAL COLONIAL CHURCH 

Old Cypress Church, about three miles from Morings P. O., Surry County, Vi 
where Rev. James O'Kelly perhaps began to preach. 



CHAPTER II. 

Early Ministry — Conditions, in Virginia, of 
Church and State at This Period — First Meth- 
odist Ministers Visit the State. 

All Methodist historians agree that O'Kelly began 
his ministerial career at an early age, having been con- 
verted while young. Encyclopedia of Methodism, page 
678, says he began to preach about the middle of the 
Revolutionary War. He must not have been as young 
as they supposed, for he was about thirty-nine years old 
when he was converted. As to what trade or occupa- 
tion he followed before he was converted and began to 
preach, history is silent. From facts recently discov- 
ered it may have been that he was a man of some means, 
and did not have to earn his bread "in the sweat of his 
face." 

When and where he preached his first sermon is not 
known. The first mention we have of his preaching in 
Methodist history was in an old colonial church in 
southern Virginia, about the middle of the Revolution- 
ary War, or the year 1777.* The Christian Sun of 
January 7, 1886, in an article by Maj. R. W. York, 
says: "Now it was January 2d, 1775, that James 
O'Kelly was licensed to preach, or authorized to preach, 
and sent out, one of that great immortal band of Meth- 
odist lay preachers, but he was not ordained either 
deacon, or priest (elder). No Episcopal bishop would 

* McClintock and Strong's Cyclopedia of Biblical Literature, 
etc., under "James O'Kelly." 



22 REV. JAMES O'KELLY. 

have ordained him to either order while being a Metho- 
dist. Methodism was under ban in the Established 
Church. One pious and godly (Devereux) Jarratt is 
mentioned in all Methodist histories in Virginia. He 
made stated visits among the Methodists for the purpose 
of baptizing and administering the Lord's Supper. lie 
traveled with Mr. O'Kelly to his societies for this pur- 
pose. Now, let the historic fact be remembered that 
from January 2, 1775, when Mr. O'Kelly became a 
Methodist lay preacher, to the Christmas Conference of 
1784, at Baltimore, Maryland, nearly ten years, he was 
a layman, a member of the Episcopal Church, as it was 
commonly called. Then it was at this conference that 
Mr. O'Kelly ceased to be a layman, and a lay-preacher, 
and was ordained severally deacon, and elder by Rev. 
Thomas Coke, LL.D."* 

We take the above to be correct, since Major York had 
in his possession, in 1876, the prayer-book presented to 
James O'Kelly when he was ordained to preach Janu- 
ary 2, 1785. In this prayer-book, January 2, 1775, 
was given as the date when he began to preach, as a lay- 
preacher, from which it is evident that he had been 
preaching, in Virginia and North Carolina, a little more 
than three years before he was mentioned in the ''Min- 
utes" of the Methodist Conference at Leesburg, Vir- 
ginia, in 1778. 

One writer noticing this early work of James O'Kelly 
says: "The people flocked to hear him, and great was 
the work of God under his powerful exhortations and 
earnest prayers. The parish minister was greatly en- 

* See a copy of this paper in Library of Elon College, N. C. 



THE CHRISTIAN CHURCH. 23 

raged that an upstart Methodist preacher should have 
the temerity to preach in his chapel, and what was 
worse, that he should attract more people than the regu- 
lar successor of the apostles. In spite of the curate's 
violent opposition he (O'Kelly) continued to preach in 
the chapel for more than a year with increasing success. 
The next year he joined "Asbury's Ironsides."* 

From his first appearance in public, in Virginia, he 
showed more than ordinary ability, and soon took a high 
position in the ranks of Methodism. 

Before proceeding further it seems well to take a 
bird's-eye view of conditions existing in the colony at 
this time, in order that we may the more fully under- 
stand some of the difficulties O'Kelly and his associates 
had to overcome in establishing Methodism on Virginia 
soil. The conditions are well portrayed in a letter 
written in 1774 by Hon. James Madison, who after- 
wards became president of the United States. Says he : 
"Poverty and luxury prevailed among all sects; pride, 
ignorance and knavery among the priesthood, and vice 
and wickedness among the laity. That is bad enough, 
but it is not the worst I have to tell you. That diaboli- 
cal, hell-conceived principle of persecution rages among 
some, and to their eternal infamy, the clergy furnish 
their quota of imps for such purposes. There are at 
this time in the adjacent counties, not less than five or 
six well-meaning persons in close jail for publishing 
their religious sentiments, which, in the main are very 
orthodox." He further says': "I have neither pa- 

* See McClintock and Strong's Cyclopedia of Biblical Litera- 
ture, under "James O'Kelly"; also Bennett's Memorials of 
Methodism in Virginia. 



24 REV. JAMES O'KELLY. 

tience to hear, talk nor think of anything relative to this 
matter, for I have squabbled, and scolded, abused and 
ridiculed so long about it to no purpose, that I am with- 
out common patience. So I must beg you to pity me 
and pray for the liberty of conscience to all."* 

Before this time the Virginia colony was an English 
province, and English customs, manners and laws were 
in force. The Episcopal or Established Church was the 
State Church, that is the Established Church was sup- 
ported by the government, just as our public schools and 
almshouses are to-day. Every citizen had to pay a tithe, 
or church tax, and at times the attendance on the wor- 
ship of the Established Church was compulsory. 

Besides, people who did not believe as the Episco- 
palians did, were not allowed to preach their beliefs. As 
time went on there was more than one instance when 
people of this class, known as dissenters, were forced to 
leave the colony. 

Under those conditions the ministry of the Estab- 
lished Church, both in England and Virginia, became 
very corrupt, and the masses began to long for a purer 
form of worship. The leaders in this movement in 
England were John and Charles Wesley, who, opposing 
the looseness in the Established Church with all their 
powers, were yet staunch Episcopalians, and only de- 
manded a closer walk in the Christian life. John 
Wesley began to organize societies for the study of the 
Bible and the practice of experimental religion. In his 
societies it seems that those who attended often gave in 
their religious experience, and it was found that it not 

^Bennett's Memorials of Methodism in Virginia. 



THE CHRISTIAN CHURCH. 25 

only helped those who heard, but also those who told of 
their experiences. As is always the case when Chris- 
tians begin to give their experience in public in the 
proper spirit, a great revival soon broke out in England, 
and it was not long before the spirit of the revival went 
over to Ireland. The Wesleys made several tours 
through England and Ireland. Their labors were 
greatly blest, and many people who were longing for a 
closer walk with God found their way from the United 
Kingdom to the American colonies, and especially to 
Virginia and North Carolina. 

Mr. O'Kelly left us an account of the rise of Metho- 
dism in England and America. In the opening chapter 
of his Apology he gives the following : 

a By the term Methodist, we distinguish a body of re- 
ligious people, living by particular rule and order. 
Methodism is not the offspring of Episcopacy, but it 
justly claims the Holy Bible for its sacred root, for in 
the year 1729 two young men, by reading the Bible, 
saw that none could be saved without holiness. This 
Bible holiness they followed after, and in the strongest 
terms advised others so to do. And it came to pass 
after these days, even in the year 1766, two ministers of 
the Methodist order, viz: Embury and Strawbridge, 
emigrated from the land of kings, and settled in North 
America. 

"They taught the people the fear of the Lord, and 
formed societies. Then came over Pilmoor and Board- 
man, and helped them. Then in the year 1771 John 
(Wesley) of England sent Francis (Asbury) also to 
America. 



26 REV. JAMES O'KELLY. 

"The Lord of the harvest soon called forth a great 
company of preachers from the woods of Columbia ; 
from their shops and farms. The Lord gave the word, 
and great was the company of the preachers. They ran 
to and fro, and knowledge increased. 

"In those days the people of America groaned, by 
reason of oppression, they prayed the King of Britain to 
ease their burden, but the King consulted the young 
men, and refused to remove any of their burdens, but 
sent his army and shot the people of Columbia 
(America). The people revolted, and returned the 
flaming compliment. The King's people smote us hip 
and thigh, but the resolute Franks came over in ships, 
and helped us ; then we prevailed.'' 

Let us now take up the thread of Methodist history 
in Virginia and North Carolina. The first Methodist 
preacher to reach Virginia was Rev. Robert Williams, 
who landed in Norfolk early in the year 1772, and 
preached his first sermon from the old court-house door. 
This was only a short time after Rev. Francis Asbury 
had landed at Philadelphia, October 27, 1771. Rev. 
Richard Wright, who was appointed with Rev. Francis 
Asbury, at the Bristol (England) Conference to come 
to America in 1771, was stationed in Norfolk in 1773. 
In the fall of 1772 Williams and Rev. William Waters 
came together, and Waters wrote : "But, alas ! we found 
very few in the course of our 300 mile journey who 
knew anything experimentally about the Lord Jesus 
Christ, or the power of His grace." So far as we know 
Mr. Williams was the first man to circulate Methodist 
tracts in Virginia. He printed and circulated John 
Wesley's sermons. 



TEE CERISTIAN CEURCE. 27 

From this time the Wesleyan Societies in Virginia 
began to increase in numbers, and the ministry was 
steadily reinforced by young native itinerants. From 
the effects of these Methodist revivals many young men, 
whose hearts had been touched by the love of God, would 
enter the traveling connection. Mr. Wesley, however, 
never thought of establishing a new church either in 
England or America, but endeavored to purify the old 
form of worship. He lived and died an Episcopalian, 
and wished all the members of his societies in England, 
Ireland and America to do the same. And when the 
societies in America were organized as "The Methodist 
Episcopal Church" in Baltimore, Maryland, in 1784, 
it was without the direction of John Wesley. In fact 
Henry Moore says : "Mr. Wesley never gave his sanc- 
tion to any of these things : nor was he the author of one 
line of all that Dr. Coke published in America on this 
subject."* 

When Mr. O' Kelly began to preach, members of the 
societies regarded themselves as a part of the Estab- 
lished Church, seeking a higher religious life. In the 
year 1779, one year after James O'Kelly remained on 
trial in Virginia, there was not a Methodist preacher 
from Rev. Francis Asbury down who could administer 
the Holy Sacrament, celebrate the rites of matrimony, 
baptize a child, or perform the burial rites. These 
rites they were compelled to seek at the hands of the 
Episcopal clergy. But many of these were, indeed, 
men of loose principles and bad habits. In many 

* See Moore's Life of Wesley, American Edition, Vol. I, page 
279. 



28 REV. JAMES O'KELLY. 

parishes the immorality of the ministers was notorious. 
Instead of being models of piety, they were examples of 
dissoluteness; instead of reverence, they received the 
ridicule of the people. When a body of men professing 
to be ministers of Christ, break from all restraints of 
gospel principles, and attend horse races, cock fights, fox 
hunts ; when they drink wine to excess, sit up all night 
at card parties, and ridicule experimental religion as 
bigotry and superstition, can it be thought strange that a 
pious mind should revolt against such a class, and spurn 
them as spiritual guides, although they may have felt 
the pressure of prelatic hands, and stood in the link of 
a fancied succession? Dr. Hawks, in describing the 
conditions of the times, says : "As a body the clergy 
were anything but invulnerable." Drinking was one 
of the most common faults of the Episcopal clergy of 
the times, one instance being recorded where a clergy- 
man was arrested for disturbing the public peace, and 
taken before a magistrate in the dead hours of the 
night, was fined and sent home. Another would go to 
his church and preach and then go to the home of one of 
his parishioners and drink so much brandy that he 
would nave to be put in his gig and tied in and a serv- 
ant sent along to lead his horse home. 

Such were some of the conditions in Virginia and 
North Carolina when James O'Kelly began to preach, 
not to establish a new church, but to save souls from per- 
dition. And further — 

From the above it is seen that O'Kelly began to 
preach, not as a Methodist, as we now know that denomi- 
nation, but as an Episcopalian, and a member of John 



THE CHRISTIAN CHURCH. 29 

Wesley's societies, pleading for a purer and higher 
religious life than was generally taught from the Estab- 
lished pulpit. Preachers of this class usually met with 
much opposition, and as time went on the relations 
between the Established Church and the Wesleyan socie- 
ties became more and more strained, and after the close 
of the Revolutionary War, all saw that it was only a 
question of time when the two would separate. As we 
have seen, Mr. O'Kelly was credited with having joined 
"Asbury's Ironsides" in 1778, and from that time we 
have a fairly good record of him, and his work, in the 
Methodist Conference of Virginia, until the year 1792, 
when he withdrew from the ranks of Methodism and 
began to organize the Christian Church. 



CHAPTER III. 

His Work as an Itinerant in the Methodist Socie- 
ties in Virginia — A Retrospective View of 
Methodist History in America — The Leesburg 
and Fluvanna Conferences. 

We come now to O' Kelly's work as a Methodist 
lay preacher in Virginia, and in the border counties of 
North Carolina. As has been previously noted, he 
remained on trial at the Methodist Conference that met 
at Leesburg, Virginia, May 19, 1778, and became 
an assistant in that body. This was only six years after 
the first Methodist sermon had been delivered in the 
colony, and about seven years after Rev. Francis Asbury 
came over as a missionary to the societies in the Ameri- 
can forests. All the English preachers, save Mr. Asbury, 
had returned to England, and he was in seclusion at 
Judge White's in Delaware, on account of the Revolu- 
tionary War. Rev. William Waters presided at this 
Leesburg Conference, he being the oldest native itiner- 
ant, and he it was, perhaps, who assigned Rev. James 
O' Kelly to his work. Fortunately, we have learned 
something of the nature of his work for that year. In 
the Arminian Magazine, Vol. 15, published in 1792, in 
London, a Mr. Allen (perhaps Rev. John Allen) has 
this to say in regard to O'Kelly's work in 1778 : "In 
May, 1778, I began to preach the gospel. During the 
summer I preached only about home ; but being ear- 
nestly pressed by the circuit preachers to travel, after 
many sore conflicts, I consented to ride in ]STew Hope 



THE CHRIST I AX CHURCH. 31 

Circuit in Xorth Carolina, including my own place and 
some people in Wake County. During the winter we 
had considerable work in the circuit ; Brother James 
O'Kelly traveled as my assistant, whose labors were 
greatly owned of God ; numbers joined our societies, and 
many professed faith in the Redeemer." 

In regard to the withdrawal of the English preachers 
when the war broke out, Mr. O'Kelly has this to say: 
"Those preachers who came over the salt water, some 
of whom conscientiously refused to qualify as American 
citizens, could not walk at large ; therefore there ap- 
peared a kind of separation between the Northern 
preachers, and those in the South. And in those days, 
when the number of the disciples was multiplied, there 
arose a murmuring among the people and the Southern 
preachers, with respect to the ordinances : for the old 
church had corrupted herself." 

If we glance at the events that had transpired in 
Methodist history just prior to this time we will find 
some of the causes that gave rise to the O'Kelly move- 
ment fourteen years later.* 

As early as December, 1772, at a quarterly meeting 
in Harford County, Maryland, the sacramental ques- 
tion was discussed, and Mr. Asbury says : "Brother 
Strawbridge pleaded much for the ordinances, and so 
did the people, who appeared to be much biased by him. 
I told them I would not agree to it at that time, and 
insisted upon our abiding by the rules. But I was 
obliged to connive at some things for the sake of peace." 

* For a full account of this, see Drinkhouse's History of the 
Methodist Reform, and the Methodist Protestant Church. 



32 REV. JAMES O'KELLY. 

At the conference of 1773 the following resolution was 
passed: "'No preacher in onr connection shall be per- 
mitted to administer the ordinances at this time, except 
Mr. Strawbridge, and he under the particular direction 
of the assistant." Mr. Asbury had said in a discussion 
with Strawbridge and John King, when King proposed 
to put the matter of the ordinances to the people for 
them to decide, "I came to teach the people, and not to 
be taught by them." 

Mr. Asbury was of a domineering spirit. At the 
Bristol conference some of the preachers objected to his 
appointment as missionary to America, and not a few of 
his acquaintances were struck with wonder when they 
heard that Mr. Wesley had appointed him. We can 
see the reason for this, for no sooner had he landed and 
commenced work than there began to be some friction 
between him and the native preachers, who stood with 
the people. At the conference of 1773, in which Mr. 
Asbury's spirit ruled, some rules were passed to avoid 
administering the ordinances, and also regarding 
attendance upon the Episcopal Church. The confer- 
ence was held with closed doors, a thing not relished by 
liberty loving Americans. In the conference of 1777 
the matter of administering the ordinances was again 
discussed, as it would not be downed, and the disposition 
to Presbyterianize the body grew apace. 

At the time James O' Kelly entered the traveling con- 
nection the fires of opposition to the autocratic rule of 
Mr. Asbury, which had been smouldering for some 
time, had now been kindled. Mr. Asbury's rule for a 
layman to "pay, pray, and obey," never yet appealed to 



THE CHRISTIAN CHURCH. 33 

the free citizens, in a free country. At the conference 
of 1778 the question as to whether the Methodist preach- 
ers were to be allowed to administer the ordinances — 
communion, baptism, marriage, and the burial of the 
dead — was once more postponed. 

The conference of 1779 met at Brokenback Chapel, 
Fluvanna County, Virginia, May 18th, and James 
O'Kelly by the action of this conference was stationed 
on the New Hope Circuit.* 

This conference marks a crisis in Methodist history. 

At this time America had become an asylum for the 
oppressed, religiously as well as civilly. Many refu- 
gees were prominent in the colonies, while the native 
born felt the effects of free air and independent sur- 
roundings. Stephens says: "The hierarchy of Great 
Britain was to them a form of anti-Christ, and it was 
an integral part of its constitution." The people had 
received a military education through the two French 
and Indian wars^ and were now in arms against the 
mother country, almost for an idea. They had been 
educated to self-government, and had reached a point 
where they could not and would not suffer any infringe- 
ment of their civil rights, while in religion they spurned 
all trammels upon their conscience and freedom. 

The Leesburg conference had adjourned with the 

understanding that the matter of the ordinances, and 

ordination of ministers should receive final disposition 

at this Fluvanna conference, and it was understood as 

* Cf. "Minutes of the Methodist Conferences Held in Amer- 
ica" copies in the library of Randolph-Macon College, Ashland, 
Virginia. 

3 



34 REV. JAMES O'KELLY. 

about settled that the figment of Episcopacy and servile 
dependence npon the clergy, of the now scattered and 
practically disestablished National Chnrch of England 
on American soil, shonld be disowned. This temper of 
the preachers and the people Mr. Asbury knew well, and 
he used every means at his command to prevent this 
threatened annihilation of episcopacy in America. His 
main point of vantage was that, in opposing the plans 
of the Eluvanna preachers, he was in line with Mr. 
Wesley's purpose not to separate from the National 
Church, and he used this point with the hand of a 
master. 

Of the Methodist preachers south of the Potomac 
River, a large majority were opposed to Mr. Asbury' s 
plan, and were clamoring for an untrammeled church. 
Mr. Asbury saw the gathering storm, and so he called a 
private conference at Judge AVhite's in Delaware, 
April 28th, 1779, in order that he might fortify himself 
in the esteem of the eleven Northern preachers, before 
coming South, as he knew Northern preachers were not 
in sympathy with the brethren in Virginia. On May 
3, 1779, Mr. Asbury wrote a letter to Revs. John Dick- 
ens, Philip Gatch, Edward Dromgoole, and William 
Glendenning urging them, if possible, to prevent a sep- 
aration among the preachers in the South, that is, in 
Virginia and North Carolina, and said that he enter- 
tained great hopes that the breach might be healed, for 
if it were not, the consequences would be bad. This 
shows the temper of the man ; himself and eleven other 
preachers, meeting in conference, separating themselves 
from the main body, and then saying that the main body 



THE CHRISTIAN CHURCH. 35 

of Methodists had separated from them; three-fifths of 
the members being south of the Potomac River. 

In the "Minutes/' for the year 1779, we find, in spite 
of Mr. Asbury's opposition, the following questions and 
answers : ' *T\ nat are the reasons for taking up the ordi- 
nances among us ? Answer : Because the Episcopal 
Establishment is now dissolved, and therefore in almost 
all the circuits the members are without the ordinances, 
we believe it to be our duty. What preachers do ap- 
prove of this step ? Answer : Isharn Tatum, Charles 
Hopkins, Xelson Reed, Reuben Ellis, Philip Gatch, 
Thomas Morris, James Morris, James Poster, John 
Major, Andrew Yergin, Henry Willis, Prancis Poy- 
thress, John Sagmon, Leroy Cole, Carter Cole, James 
O'Kelly, TTilliam Moore, and Samuel Moore. A Pres- 
bytery was appointed consisting of Gatch, Poster, Cole, 
and Ellis, first to administer the ordinances themselves, 
second to authorize any other preacher or preachers ap- 
proved by them, by the laying on of hands to administer 
the ordinances." 

From the above it is seen that Rev. James O'Kelly 
was not the only one who saw that some reforms were 
necessary for the good of the cause, and when he voted 
to have the ordinances administered to the people by 
Methodist ministers he did not represent any faction 
in Virginia, but the majority, there being but one man 
who was bitterly opposed to it, and that was Rev. Pran- 
cis Asbury. 

A few incidents that happened at this conference need 
to be noticed, as bearing upon the future work of Mr. 
O'Kelly. The mode of baptism adopted at this meeting 



36 REV. JAMES 0' KELLY. 

was either sprinkling, or immersion, as the parent, or 
adult, might choose. Kneeling was thought to be the 
most appropriate attitude to take when the Lord's Sup- 
per was administered, though it was not compulsory, if 
any one had objection to that posture. It is more than 
likely that Mr. O'Kelly played an important part in 
these movements, for in later life he was a great believer 
in sprinkling. (In those days it was agreed, and Mr. 
O'Kelly helped to this agreement, as to what hour a 
preacher should rise. "All preachers were to make it 
a matter of conscience to rise at four or five in the morn- 
ing, and it was declared a shame for a preacher to be in 
bed at six.") 

Some of these measures were not liked by the North- 
ern brethren, who were biased by Rev. Francis Asbury, 
and it is not unlikely that here is where they got a part 
of their grudge against James O'Kelly when he took the 
stand he did a few years later. 

Mr. Asbury called a conference at Lovely Lane Chapel, 
Baltimore, Maryland, April 24, 1780. It was com- 
posed of fourteen preachers besides himself. In addi- 
tion to other resolutions they passed the following: 
"Does this whole conference disapprove of the steps our 
brethren have taken in Virginia ? Answer : Yes. Do 
we look upon them no longer as Methodists in connec- 
tion with Mr. Wesley and us until they come back? 
Answer : Agreed. What must be the condition of our 
union with our Virginia brethren ? Answer : To sus- 
pend all their administrations for one year, and all meet 
together in Baltimore." Again the few turn out the 
many. 



THE CHRISTIAN CHURCH. 37 

These extracts are given to show that there were 
many prominent Methodists who saw the need of reform 
measures, and that James O'Kelly did not stand alone, 
hut because of his ability and prominence became the 
champion of these measures. 

The years just passed over were turbulent ones in 
his section, for the War of the Revolution was going on, 
and was soon to be transferred in large measure to the 
South. Touching his own experience at this period, 
Mr. O'Kelly says : "After the itinerant preachers fled 
from the South, for fear of danger, I labored and trav- 
eled from circuit to circuit, in North Carolina, to feed 
and comfort those poor distressed sheep, left in the 
wilderness. Philip, whose surname was Bruce, helped 
me — through great perils. We judged it best, for men 
in our business, to move as quietly as possible. I was 
taken prisoner by the Tories, and robbed; I was retaken 
before day, by Captain Peter Robertson, the great and 
noted Whig. I was afterward taken prisoner by the 
British. The chief officer urged me to subject myself 
to my king, and although I was in his hands I would not 
yield. Tie offered to release me if I would solemnly 
promise not to let any man know, asked or not asked, 
where the British lay. I refused to do that. Then I 
was despised, and very near famished for bread. At 
which -time I resolved, through grace, to hold to my 
integrity till death. My honor, my oath — my soul 
were at stake ; till at last, Providence offered me an 
opportunity, which I gladly embraced, and narrowly 
escaped their hands. After these things, I went (not 
as a prisoner) into General Rutherford's camps, and 



38 REV. JAMES O'KELLY. 

there, by the testimony of two worthy gentlemen, viz: 
Colonel Robertson and Colonel Owens, of Bladen, did I 
establish my political and civil character. I stood my 
draft as other men. Once my substitute faithfully 
served a tour. Once I marched on foot as far as I was 
able. Which of my accusers have done more ?"* 

Major R. W. York, in the Christian Sun, in 1886, 
says : James O'Kelly was a Whig among Whigs. Rev. 
Francis Asbury had been forced into involuntary silence 
throughout the whole period of the war on account of his 
suspicion of Toryism." 

Another incident that shows O'Kelly's patriotism at 
this time is given. Governor Swain in communicating 
to Rev. Dr. Caruthers an account of the Slingsby affair 
and published in Caruthers's Old North State, in 1776, 
speaks of Mr. O'Kelly as "the young Methodist 
preacher," and relates the following: "The anecdote 
of the Methodist preacher, which you wish me to relate, 
I had from the old gentleman's own lips. Mr. O'Kelly, 
then a young Methodist preacher, when traveling over 
the country and preaching, was taken at the house of a 
friend or an acquaintance, by a small party of Tories. 
His horse and saddle bags were taken from him, and 
he was tied to a peach tree. A party of Whigs coming 
up just at the time, a skirmish ensued ; and although he 
was between the two fires, he was not hurt. Before this 
skirmish was ended, Colonel Slingsby came up with a 
larger party of men, and the Whigs were dispersed. 
Recognizing O'Kelly, the Colonel asked him to preach 
for them, which he did, and drawing up his men in good 

* Chap. 22 of the Apology. 



THE CHRISTIAN CHURCH. 39 

order he stood with his head uncovered, during the 
whole service. Mr. O'Kelly said, when relating this 
anecdote to me: 'Ah! child, your grandfather was a 
gentleman.' An old lady who was well acquainted with 
Mr. O'Kelly, tells me, that the man at whose house he 
was taken, was also taken, hound to the same tree, and 
killed in the skirmish. She had heard him relate the 
incident frequently — I only once." Mr. ; Kelly at 
the time of the Slingsby affair is mentioned as a young 
preacher, having been in the ministry only five or six 
years, hut at this time he must have been over forty 
years old. 

This is in striking contrast to the experiences of 
some of Mr. O'Kelly' s brethren, for Dr. Bennett in his 
Memorials of Methodism in Virginia, says : "When the 
war was brought into Virginia many Methodists were 
whipped for refusing to bear arms." The spirit of 
liberty in O'Kelly was too strong for him to refuse the 
call of patriotism, and no such ignominious punishment 
as the whipping post could ever have been his portion 
for refusing to bear arms in behalf of freedom. 



CHAPTER IV. 

The Conference at Manakiktowk — More of His 
Service in the American Army — The Confer- 
ence at Ellis's Preaching House. 

The regular conference for Virginia met at Manakin- 
town, on the "Historic James" River in Powhatan 
County, May 28, 1780; and James O'Kelly was as- 
signed tc the Tar River Circuit in North Carolina. At 
this conference the question of the union of the preach- 
ers, who had been estranged by the events recorded in 
the last chapter, was taken up. Mr. Asbury wanted 
union, but it must be without any compromise on his 
part. In order to unite, the action of the former con- 
ference had to be annulled, and the Virginia preachers 
were not willing to that. For a long time it seemed 
that there was to be no union. They talked, they 
prayed, and perhaps, wept. James O'Kelly was there, 
an active participant, and was not easily circumvented. 
Some years later, when his hot Irish blood was up, he 
characterized Mr. Asbury as a "long headed" English- 
man, and so he was. About this time Mr. Asbury gave 
up hope of a reconciliation and was about to leave for 
the North, when he says : "They came to an agreement 
while I was praying." But he adds further : "All but 
one of the preachers agreed to the conditions of the 
union." This one was James O'Kelly, who returned 
home an unreconciled dissenter. At this time he was 
next in influence to Mr. Asbury and Waters, and was 
by far the most influential preacher of the Methodist 



THE CHRISTIAN CHURCH. 41 

connection in his section. Head the story of the Flu- 
vanna and Manakintown conferences in his own words : 

"The Southern preachers had a meeting on the occa- 
sion in the county of Fluvannah, about the year 1779, 
and after we were come together to consider the matter, 
and there had been much disputing, John, whose sur- 
name was Dickens, made appear from Scripture, that a 
Presbytery, and not Episcopacy, was the divine order. 
Then it pleased the conference to form a Presbytery, 
and ordain elders. We went out in the name of the 
Lord, and the pleasure of the Lord prospered in our 
hands. 

"Tidings of this soon reached the Northern preach- 
ers, and Francis (Asbury) wrote that we should meet in 
conference at the Manakintown, to consider the matter 
more minutely. We met accordingly; Francis (As- 
bury) from the ITorth, and John (Dickens) from the 
South, were chief speakers. Francis raised his argu- 
ments from an author, (Wesley), who advised the Meth- 
odists never to leave the Established Church. But John 
drew his arguments from the ^Tew Testament, proving 
thereby that the true church was not of the Episcopal 
order. Conference broke, and a separation was the re- 
sult. I consulted my brother John, who was a man of 
wisdom and patience, that we should make an attempt at 
negotiation. We proposed that Francis should lay our 
grievances before (John) Wesley, and that there should 
be a suspension of the ordinances until we could receive 
counsel from him. On these terms we united. 

"The heavv struggle between Britain and the men of 
Columbia (America) being not at an end, John (Wes- 



42 REV. JAMES O'KELLY. 

ley) of England, suspended his answer till the blessed 
epoch, or time of peace." 

On Saturday, July 8, 1780, at Cypress Chapel, in 
Nansemond County, Virginia, Rev. James O'Kelly and 
Mr. Asbury met for the first time for a personal inter- 
view. Mr. O'Kelly made a fine impression on Mr. 
Asbury, who wrote in his " Journal" : "He, (James 
O'Kelly) appeared to be a warm-hearted and good man. 
James O'Kelly and myself enjoyed and comforted each 
other. This dear man of God arose at midnight, and 
prayed very devoutly for me and himself." Mr. 
O'Kelly seems to have met Mr. Asbury at this point for 
the purpose of taking him on a visit through his circuit, 
and on the following day Mr. O'Kelly preached at 
Green Hills, a place somewhere within a day's journey 
from Cypress Chapel. His text on this occasion was : 
"Have ye understood all these things ?" Mr. Asbury 
says: "He raised high and was very affecting, but to 
little purpose: He was troubled with the people about 
these times." 

For the year 1781 we have no record of his work, in 
the Methodist histories, but we find that a part of that 
year's work was recorded in the archives of his country. 
He says in vindication of his patriotism, that he was a 
private in the Revolutionary War, was taken prisoner, 
and resisted bribery, as a bait to disclose information 
against his country; he marched on foot and was hon- 
orably discharged at the close of the war.* 

Maj. R. W. York, in the Christian Sun of January 

* Drinkhouse's History of the Methodist Reform, and the Meth- 
odist Protestant Church, Vol. 1, p. 454. 



TEE CERISTIAX CEURCE. 43 

7, 1886, says: "He (James O'Kelly) had been in 
the active ministry during the entire war, and had 
served as a soldier through two campaigns, besides ren- 
dering other independent and hazardous service to the 
cause." 

All this is in striking contrast with the conduct of Mr. 
Asbnry and many others, who either had to return to 
England, when the war came on, or go into hiding. 

The conference for 1782 met at Ellis's preaching 
House in Sussex County, Virginia, April 17th, and Mr. 
O'Kelly was stationed for the ensuing year in Mecklen- 
burg County, Virginia, with Thomas S. Chew as a 
helper. The same day conference met, Mr. Asbury had 
a conference with James O'Kelly and Philip Bruce. 
Mr. O'Kelly having just returned from his service in 
the army, was without a regular appointment, and Mr. 
Asbury says : "I obtained the promise of Brothers 
Bruce and O'Kelly to join heartily in our connection." 
This we need not regard as a change in his opinions in 
regard to church government, but as a truce for the sake 
of peace. A paper was prepared at this conference by 
Mr. Asbury for the preachers to sign, binding them- 
selves to adhere to the "old plan" of Wesley. Most of 
the preachers present signed this instrument without 
hesitation, but there was one exception, James O'Kelly. 
Rev. Devereux Jarratt, who lived in the county of 
Sussex, administered the communion, he being an Epis- 
copalian. 

Rev. John Dickens, by being placed at the head of the 
Methodist Book Concern, in a very short time became 
a lifelong friend, and an ardent supporter of Mr. As- 



44 REV. JAMES O'KELLY. 

bury's form of church government. His cooperation 
was secured by promotion, but this would not work with 
Mr. O'Kelly. There was too much iron in his blood, 
and he could not be prevailed upon to sign away 
his convictions, and Mr. Asbury was too politic to at- 
tempt to crush him at this time. From the trend of 
the foregoing we see that Mr. Asbury had championed 
the Wesleyan plan with all the vigor possible, and that 
James O'Kelly had championed the cause of free church 
government in America. From this time on we shall 
see how the influence of one, and then of the other, 
would rise and wane. 

The Virginia Conference for 1783 met at Ellis's 
Preaching House on the 7th of May, and Mr. O'Kelly 
was appointed by this conference as an assistant, and 
stationed at Brunswick. 

The Virginia Conference for 1784, met on April 
30th at the same place as the year before, and was in 
session for two days. Mr. Asbury says: "Brother 
O'Kelly gave us a good sermon, and Jarratt gave us a 
good discourse ; our business was conducted with uncom- 
mon love and unity." In this sketch we are giving an 
account of the conferences that James O'Kelly attended, 
and take little notice of those held in Baltimore, as what 
was done there was according to the will of Mr. Asbury 
who regarded this point as his strong forte. 

The "Minutes" for that year say that, at this meet- 
ing, provision was made for James 'Kelly's wife, a 
long neglected duty of the conference toward O'Kelly, 
for he was married years before he began preaching 
and had been in the connection then about six years. 



TEE CERISTIAN CEURCE. 45 

The same custom prevailed then as now in the Methodist 
Episcopal Church government, namely; that a married 
man was shown more consideration than a single one. 

Thus far O'Kelly has been a regular Methodist itin- 
erant, but did his work so well that his worth was recog- 
nized, as we shall see, at the next Baltimore Conference. 
As a leader, at this time, he was regarded a close second 
to Mr. Asbury. 



CHAPTEK V. 

The Christmas Conference of 1784 Called — 
What Was Done, and What Followed — Conclu- 
sions of Historians. 

In the second chapter of his Apology, Mr. O'Kelly 
tells how the " Christmas Conference" of 1784, was 
called : 

"John, whose surname was Wesley, sent printed cir- 
cular letters to the preachers in America, in answer to 
our former request. The following is a copy of the 
letter : 

Bristol, September 10, 1784. 
To Dr. Coke, Mr. Asbury, and our Brethren in North 
America: 

1. By a very uncommon train of providences, many 
of the provinces of North America are totally disjoined 
from the British empire, and erected into independent 
States. The English Government has no authority over 
them, either civil or ecclesiastical, any more than over 
the States of Holland. A civil authority is exercised 
over them partly by the Congress, partly by the State 
Assemblies ; but no one either exercises or claims any 
ecclesiastical authority at all. In this peculiar situa- 
tion some thousands of the inhabitants of these States 
desire my advice, and in compliance with their desire, 
I have drawn up a little sketch. 

2. Lord King's account of the primitive church con- 
vinced me many years ago, that bishops and presbyters 



TEE CERISTIAN CEURCE. 47 

are the same order, and consequently have the same 
right to ordain. For many years I have been impor- 
tuned from time to time, to exercise this right, by 
ordaining part of our traveling preachers. But I have 
still refused not only for peace's sake, but because I 
was determined as little as possible to violate the estab- 
lished order of the national church to which I belonged. 

3. But the case is widely different between England 
and North America. Here there are bishops who have 
a legal jurisdiction. In America there are none, and 
but few parish ministers. So that for some hundred 
miles together there are none either to baptize or admin- 
ister the Lord's Supper. Here therefore my scruples 
are at an end ; and I conceive myself at full liberty, as I 
violate no order and invade no man's right, by appoint- 
ing and sending laborers into the harvest. 

4. I have accordingly appointed Dr. Coke and Mr. 
Francis Asbury to be joint superintendents over our 
brethren in North America. As also Richard What- 
coat and Thomas Yasey, to act as elders among them, by 
baptizing and administering the Lord's Supper. And 
I have prepared a liturgy, little differing from that of 
the Church of England (I think the best constituted 
national church in the world), which I advise all the 
traveling preachers to use on the Lord's Day in all the 
congregations, reading the litany only on Wednesdays 
and Fridays, and praying ex tempore on all other days. 
I also advise the elders to administer the supper of the 
Lord on every Lord's Day. 

If any one will point out a more rational and Scrip- 
tural way of feeding and guiding those poor sheep in 



48 REV. JAMES O'KELLY. 

the wilderness, I will gladly embrace it. At present, I 
can not see any better method than that I have taken. 

It has indeed been proposed to desire the English 
bishops to ordain part of onr preachers for America. 
But to this I object. (1) I desired the Bishop of Lon- 
don to ordain only one, but could not prevail. (2) If 
they consented, we know the slowness of their proceed- 
ings, but the matter admits of no delay. (3) If they 
would ordain them now, they would likewise expect to 
govern them. And how grievously would this entangle 
us ? (4) As our American brethren are now totally 
disentangled both from the State and from the English 
hierarchy, we dare not entangle them again either with 
one or the other. They are now at full liberty simply 
to follow the Scriptures and the primitive church. And 
we judge it best that they should stand fast in that lib- 
erty wherewith God has so strangely made them free. 
(Signed) John Wesley. 

Continuing, in the third chapter of his Apology, 
Mr. O'Kelly says : "And it came to pass in the year of 
our Lord, 1784, in the twelfth month, (on the twenty- 
fourth day at 10 a. m.) the traveling preachers were 
called together to the great city of Baltimore, to con- 
sider the contents of the circular letter. We perceived 
the counsel given in the circular letter to be good; be- 
cause we were directed to follow the Scriptures and the 
primitive church; and to stand fast in our liberties, 
seeing we were free from the power of kings and bish- 
ops. Amen." 

The representative Methodists of America were there, 
amongst whom were James O'Kelly, and many of the 



THE CHRISTIAN CHURCH. 49 

Virginia brethren. This conference marks another 
period in the life of onr subject, and for this reason 
should be given more than casual notice. To do this we 
shall have to go back over some of the events that had 
recently transpired in this country, and in England. 

The Revolutionary War had been over for three years. 
The church and the state could no longer be united. 
The time honored plan of Wesley in England could no 
longer be carried out in a free country, where there was 
no Established Church. The Methodist societies had 
arrived at the place where it was necessary for them to 
adopt some stable form of government. John Wesley 
recognized this, and employed all the ingenuity of his 
great mind in working out a plan of government for his 
societies in America. All saw that it was necessary to 
have some means by which the ordinances might be ad- 
ministered, for at this time there were thousands of 
their children unbaptized, and the members in general 
had not partaken of the Lord's Supper for many years. 
These conditions brought about restlessness among the 
people, because there was not a preacher from Mr. As- 
bury down who could administer these ordinances. 

Mr. Wesley informed Dr. Coke of his design of draw- 
ing up a plan of church government. The nature of 
this plan has never been known, as Dr. Coke is sup- 
posed to have suppressed it when he reached America.* 

On this side of the Atlantic Mr. Francis Asbury saw 
the possibility of organizing a new church with himself 
as its head and founder. This was the goal for which 

* Drinkhouse's History of the Methodist Reform, and the 
Methodist Protestant Church, Vol. 1, pages 295-6. 
4 



50 REV. JAMES O'KELLY. 

he strove. Dr. Thomas Coke was to come to America 
to set Mr. Asbury apart, and to try, if possible, to be at 
the head of the church system himself. James O'Kelly, 
the champion of religious freedom, stood ready to expose 
anything that he thought was against the liberty of con- 
science. The plan of church government was drawn 
up, and at the conference at Leeds, England, on July 
25, 1784, Mr. Wesley announced his intention of 
sending Revs, (afterwards Bishops) Thomas Coke, 
Thomas Vasey, and Richard Whatcoat as his ambassa- 
dors to America. They set sail from Bristol, September 
18, 1784, with their credentials from John Wesley, 
and the little sketch for the government of the church. 
In six weeks they reached America. 

They soon met Mr. Asbury at Barrett's Chapel in the 
State of Delaware, and there they made themselves 
known to each other. After the services at the chapel 
they had an interview at a private house in which they 
discussed the church situation in America. A council 
of all the preachers who could be got together was called, 
and they agreed to call a "General Conference." It was 
only forty days until Christmas eve, and there was much 
work to be done in notifying the preachers, as there 
were scarcely any mail facilities. Rev. Freeborn Gar- 
rettson was sent out from north to south to notify, and 
to send word to those preachers off the route, that the 
"General Conference'' would meet on Christmas eve in 
Baltimore. (There were in all eighty-three preachers.) 

The Conference convened at Lovely Lane Chapel, and 
Dr. Coke, Messrs. Asbury, Whatcoat, Vasey and sixty 
other preachers were present. The meetings were held 



TEE CERISTIAX CEURCE. 51 

behind closed doors. Dr. Thomas Coke presided, as 
Wesley's appointed superintendent. After devotional 
exercises he produced a letter from Wesley which among 
other things, said: "They (the American Methodists) 
are now at full liberty simply to follow the Scriptures 
and the primitive church." 

At this meeting the societies were organized into the 
form of a church in the proper sense of the word. We 
will see what Mr. O'Kelly who was present says : 

"The conference unanimously agreed to separate from 
the Church of England; and, therefore, we formed our 
religious societies into an independent church. The title 
was 'The Methodist Episcopal Church.' The term 
Episcopacy did not set well on the minds of some, seeing 
Mr. Wesley assured us that it was not apostolic. But 
Thomas (Coke) explained it away, by the indefinite 
term, Methodist Episcopacy, — we had Episcopacy, but 
no bishop. Episcopacy, and the succession of bishops 
from the apostles, were proved erroneous by these super- 
intendents, in the following manner: 'the succession 
of bishops from the Apostles can be proved neither from 
Scripture, nor antiquity ; bishop, elder, and overseer are 
synonymous terms throughout the writings of Saint 
Paul.' Are not these things written in the sermon de- 
livered by Thomas (Coke) on the ordination of Francis 
(Asbury) ? Yea, in the book of discipline for the year 
1784. 

"In the same book the origin of Methodist ordination 
is recorded in the following manner: 'Our ordination 
is equal to that of Presbyterians, originating in three 
presbyters of the Church of England.' The conference 



52 REV. JAMES 0' KELLY. 

unanimously agreed to submit to John (Wesley) of Eng- 
land in matters of Church Government; but we 
(0 'Kelly and his followers) did not." 

Kev. Francis Asbury and Dr. Thomas Coke were 
elected superintendents of the Methodist Episcopal 
Church of America. We will again let Mr. O'Kelly 
tell how it was done : "Thomas and Francis (Coke and 
Asbury) were our superintendents as President Elders 
according to John (Wesley's) appointment, but they 
were not elected by the suffrage of conference, although 
it is so written in the book of discipline." From this 
quotation we get an idea of Mr. O'Kelly's views on 
church government, and we see that he was a firm be- 
liever in a republican form, instead of an Episcopal 
form of church government. This matter of voting was 
one of the things most dreaded by Mr. Wesley, and he 
never allowed it. Mr. Asbury did not like it, but 
James O'Kelly was a firm believer in it. In fact, in 
1787 Mr. Wesley advised Dr. Coke to put as few things 
as possible to vote. Said he: "If you (Dr. Coke,) 
Brother Asbury and Brother Whatcoat are agreed, it is 
sufficient." 

At this meeting Mr. Asbury was ordained one day a 
Deacon, the next an Elder, and the third Superintendent 
by Dr. Coke, assisted by Bevs. Bichard Whatcoat, 
Thomas Yasey, and B. W. Otterbein, a minister of the 
German Church — "The holy, the good Otterbein," as he 
was called. 

On Sunday, January 2, 1785, Bev. James O'Kelly 
and twelve others of the oldest and most experienced 
ministers were ordained to the office of Elder in the 



THE CHRISTIAN CHURCH. 53 

Methodist Episcopal Church of America. The ordain- 
ing presbytery consisted of the same persons who or- 
dained Mr. Asbury a few days before, except that Mr. 
Asbury assisted at this ordination. Then and there 
Mr. O 'Kelly ceased to be a member of the Church of 
England, ceased to be a Methodist lay-preacher, which 
he had been since January 2, 1775, and became hence- 
forth an Elder in the Methodist Episcopal Church of 
America.* 

In the organization of the Methodist Episcopal 
Church of 1784 there were many dissenters, but they 
could only oppose under the circumstances, and so a 
church was organized of ministers, by ministers, and for 
ministers, with Rev. Francis Asbury at its head in 
truth if not in form. Freeborn Garrettson, in the 
North, and James O'Kelly in the South, with a respect- 
able minority, were not satisfied with the form of gov- 
ernment adopted, f 

Dr. Coke afterwards confessed "our societies would 
have been a regular Presbyterian Church, but for the 
steps taken by Mr. Wesley and myself." Thus is 
shown the strength of the minority 4 

The early Christian writers tell us that Mr. O'Kelly 
most vigorously opposed the Episcopizing of the Metho- 
dist Societies of America at this conference, but his 
efforts were of no avail. When his preferences failed he 
did not lose hope, however, and begin to despair, for he 

* See Maj. E. W. York's sketch in The Christian Sun of 1886. 

t Drinkhouse's History of the Methodist Reform and the Meth- 
odist Protestant Church, Vol. 1, pp. 287-8. 

JDrinkhouse's History of the Methodist Reform and the Meth- 
odist Protestant Church, Vol. 1, p. 301. 



54 REV. JAMES O'KELLY. 

believed that there was yet hope for a free church, and 
so he continued in the work, believing that he, and 
those who thought as he did, would be able, in some way 
or other, to so modify the despotic authority of the 
Bishop that the subordinate preachers might have some 
rights which they might call their own, and yet be 
members of the Methodist Episcopal Church. 

Let us, for a few moments, examine more closely the 
form of government adopted at this "Christmas Confer- 
ence," for upon the issues of this hinge the later attitude 
and work of James O'Kelly. There has never been 
but one thing more efficiently and thoroughly central- 
ized as a human polity: the hierarchy of the Roman 
Catholic Church. They departed from the New Testa- 
ment principles — the equality of the brethren, the parity 
of the ministry — and a hierarchy was inevitable. The 
lay-members were to pray, pay and obey. The class 
leader was a sub-pastor, and an appointee of the circuit 
elder; the exhorter and the local preacher were in the 
next circle, dependent also for renewal of license upon 
the quarterly conference, all of whom were also depend- 
ent upon the circuit elder. The deacon was to serve the 
elder, and copied him, the elder was obedient to the 
presiding elder, for on him his appointment depended 
as he represented him to the bishop ; the presiding elder 
was selected by the bishop and held office at his will and 
pleasure, so that virtually every official from the highest 
to the lowest was an appointee of the bishop. The 
reader can readily see that this form of government was 
likely to have some opposition, for the idea of religious 
liberty will naturally grow with the idea of political 



THE CHRISTIAN CHURCH. 55 

liberty, and at this very time America was filled with 
the idea of full political liberty. (Mr. O'Kelly was a 
Whig among Whigs. Mr. Francis Asbury, as we have 
seen, had been forced into involuntary silence through- 
out the entire war on account of his being suspected of 
Toryism. We may judge from this that these two emi- 
nent divines differed as widely as Whig and Tory on 
matters of government, and but for the abundance of 
religion in the heart would have been as bitter enemies 
as other Whigs aud Tories.) 

After this meeting the Superintendents and Elders 
adopted the use of gowns, and frequently appeared be- 
fore the people in full canonical dress. This had the 
English tinge, and, we may be sure, was not relished by 
the people.* 

As the custom was not relished by the people it was 
soon abandoned. Erom this year we may date the office 
of Presiding Elder, though it was not planned for at this 
meeting, and the name does not appear in an official way 
in the "Minutes" until the year 1789. 

When the preachers returned home from the Christ- 
mas Conference, James O'Kelly in his chosen field of 
North Carolina and Virginia, began to discuss the situ- 
ation, and to strengthen his position for a tussle with 
Eev. Francis Asbury, and if possible to get the people to 
return to the Presbyterian form of church government, 
instead of clinging to the Episcopal form. In his sec- 
tion he wielded a great influence with his quick wit, 
strong understanding, and fervid piety. He was also 

* See Eev. J. B. Dunn's History of Nansemond County, Vir- 
ginia, in regard to the expulsion of Parson Agnew from his 
church by the Vestrymen. 



56 REV. JAMES 0' KELLY. 

independent, self-willed, and, as a presiding elder, made 
himself felt and feared by his subordinates. 

We now see that the contention of Dr. E. J. Drink- 
house in his History of The Methodist Reform and The 
Methodist Protestant Churchy concerning the Asburyan 
system of church government, is correct. His conten- 
tion is "that the system of Mr. Asbury was false to man- 
hood in its natural and inalienable rights ; false to New 
Testament precedents and the apostolic church; false 
to the equality of the brotherhood, and that priesthood 
of the people inculcated by the direct precepts and posi- 
tive implications of the Christian's only Master, — the 
Lord Jesus Christ." 



CHAPTEE VI. 

O'Kelly's Work as Elder, Then as Presiding 
Elder in Virginia and North Carolina — The 
Council — Incidents Leading up to the General 
Conference of 1792. 

In the year 1785 James O'Kelly was an elder with 
preachers in his charge, his district being composed of 
Amelia, Bedford and Orange. It is supposed that he 
received his appointment from the Christmas Confer- 
ence. 

In the year 1786 the Virginia Conference met at 
Lane's Chapel, in Sussex County, Virginia, April 10, 
and Mr. O'Kelly's district was composed of Guilford, 
Halifax and Mecklenburg. (This year Revs. James 
Haw and Benjamin Ogden were sent to Kentucky as 
missionaries, but when Mr. O'Kelly withdrew from the 
Methodists in 1792 they joined him.) 

It was during this year that a Sunday school was 
established by Mr. Asbury at the house of Thomas 
Crenshaw, in Hanover County, Virginia. This was 
the first in the New World, and we may believe that Mr. 
O'Kelly had something to do with preparing the people 
for this institution, since he had been laboring in this 
section for some time, and was so well and favorably 
known. Among the number that attended this school 
was one colored youth who was converted, and after- 
wards became a preacher among the blacks. 

In 1787 the Virginia Conference met at William 
White's near Rough Creek, in Charlotte County, Vir- 
ginia, April 19th, and James O'Kelly, as presiding 



58 REV. JAMES O'KELLY. 

elder had charge of Bladen, New River, Tar River, 
Roanoke, (old spelling Roan Oak), Mecklenburg, 
Brunswick, Sussex, and Amelia. This year a confer- 
ence similar to the one of 1784 was called, by Dr. Coke, 
to meet in Baltimore, Maryland, May 1st. One of the 
main matters to come before this meeting was the ordi- 
nation of Rev. Richard Whatcoat to the office of Super- 
intendent. Mr. O'Kelly, in his Apology, says that 
a the matter was opened at the Rough Creek Conference 
in Virginia, and that he opposed the ordination of Mr. 
Whatcoat." Continuing, he says: "The chief speak- 
ers on the subject were Thomas (Coke) and James 
(O'Kelly). Francis (Asbury) was opposed to a joint 
superintendent, yet said but little, for he was a man 
under authority. Although Thomas (Coke) seemed to 
be somewhat in conference, it maketh no matter to me, 
God accepteth no man's person. I spake after this 
manner ; that the free people of America were exceed- 
ingly jealous of the growing body of Methodists, because 
of the European heads. Moreover, I did not consider 
the person (Rev. Richard Whatcoat) adequate to the 
task on account of his age, and that also he was a 
stranger to the wilderness of America, etc. But above 
all I urged that two heads would produce two bodies. 
Francis (Asbury) proposed for the Baltimore Confer- 
ence to decide the dispute, to which we all agreed, and 
there the motion was lost. 

"How cruel, and how false is the prevailing report of 
my leaving the Episcopal Methodists because I could 
not obtain the place of a bishop. I deny the charge in 
the presence of the Lord, and in the face of the world. 



TEE CERISTIAN CEURCE. 59 

"And it came to pass about the year 1787, Francis 
directed the preachers that whenever they wrote to him, 
to title him Bishop. They did so, and that was the be- 
ginning of our spurious Episcopacy.'' Rev. John Wes- 
ley, in writing to Mr. Asbury, says : "How can you, 
how dare you suffer yourself to be called a bishop ? I 
shudder, I start, at the very thought. Men may call 
me a knave, or a fool, a rascal, a scoundrel, and I am 
content ; but they shall never, by my consent, call me a 
bishop. For my sake, for God's sake, put a full end to 
this."* 

In 1788 at the conference held at Petersburg, Vir- 
ginia, June 17th, O'Kelly's district was composed of 
Anson, Bertie, Camden, Portsmouth, Sussex, Bruns- 
wick, Amelia, Buckingham, Bedford, Amherst, Orange, 
Hanover, and Williamsburg. During the last men- 
tioned year Virginia was swept by one of the greatest 
revivals of religion that was ever known. Mr. O'Kelly 
has this to say about it: "The pleasure of the Lord 
still prospered in our hands, most gloriously, indeed. 
We lengthened our cords but our stakes gave way. 
These were glorious times for gaining proselytes to God, 
but the people thus converted, did not prosper, because 
they were deprived of liberty ; being influenced too much 
by the fear of man." 

Another writer in noticing this revival, says : "Such 
a time for the awakening of sinners was never seen be- 
fore among the Methodists of America. The work was 
most powerful in the southern counties of Virginia. It 

* Life of Wesley, Vol. 11, pp. 285-6, quoted by Dr. Drink- 
house, Vol. 1, p. 350, of liis Eistory of the Methodist Reform and 
the Methodist Protestant Church. 



60 REV. JAMES O'KELLY. 

broke out about midsummer and continued through the 
year. The whole country between the Roanoke and the 
James rivers, and from the mountains to the sea, was 
swept by the flame of the revival. The strong men in 
the field were Bruce, O'Kelly, Ogburn, Cox, Easter, 
and Hull; each a tower of strength. They were men 
of great powers of endurance, mighty in prayer, full of 
the Holy Ghost." This is given to show that James 
O'Kelly was a man of great magnetism and power and 
was so recognized by his co-laborers at that time. 

It is said that he was a man much given to prayer, 
and that he would often rise at midnight and pour out 
his soul to God in prayer, using these words : "Give me 
children, or I die/' referring to converts. At this time 
converts were looked for at every service, and the 
preachers prayed and preached to this end. (Why was 
it ever stopped?) 

Mr. O'Kelly gives us a glimpse of these times in the 
following words: a And it was so that in those days 
we knew but little of government; we depended on the 
goodness and wisdom of the bishop. It hath been said 
by some, that it would have been well if we had re- 
mained ignorant on the subject of church government. 
Yet I must believe that knowledge is better than igno- 
rance, and light better than darkness. 

"In those days the districts were formed in a kind 
of confederacy, and the bishop was amenable to the 
districts respecting his conduct. This plan was directed 
by John (Wesley) of England, I believe." 

The Virginia Conference for 1789 met at Petersburg, 
Virginia, April 28th, and Mr. O'Kelly's district con- 



THE CHRISTIAN CHURCH. 61 

sisted of Amelia, Mecklenburg, Bedford, Orange, Han- 
over, Williamsburg, Halifax, Cumberland, Brunswick, 
Greensville, Bertie, Camden, Portsmouth and Sussex. 
In this year the meeting known in history as the "Coun- 
cil" convened for the first time. 

The necessities of the church gave rise to this meeting. 
It was not convenient for all the preachers to attend 
one meeting, and as they were then holding many small 
conferences there seemed to be danger of Methodism 
falling to pieces unless some central power could be 
brought about to hold it together. So after mature de- 
liberation the bishops recommended the establishment 
of a so-called representative body, to be composed of the 
wisest and best men of the church to meet at stated 
periods for the formation of all needful rules and regu- 
lations for the government of the church in its various 
departments. The meeting was not liked by Mr. 
O'Kelly, and he has this to say about it : 

"Francis (Asbury) informed us of an uncommon and 
glorious union among the traveling preachers, so that 
the Millenium was approaching, or fast coming on. 
Then he proposed that a general conference plan should 
be established, where all might assemble together at one 
place. 

"This led us straightway into disputations. We 
raised several objections against his purpose, and our 
thoughts on such a plan of government were approved of 
through the districts — the motion was lost, and our ob- 
jections published. And thus it is written in the min- 
utes for the year 1789, page 12 : "Whereas, the holding 
of general conferences on this extensive continent would 



62 REV. JAMES O'KELLY. 

be attended with a variety of difficulties, and inconven- 
iences to the work of God — loss of time, expense,' etc. 

"Let it be remembered in the annals of church his- 
tory, that the very plan of government which was con- 
demned, and exploded through the connection, is now 
unanimously received and established by the same men. 
Nevertheless, these men peal wisdom and weight of the 
majority; although they have turned as the weather- 
cock. Be it known, that at the same time the general 
conference plan was proposed, Francis proposed a coun- 
cil plan also, where a few elders might meet with their 
bishop, and do the business. 

"I then arose, when the council was proposed, and 
spake after this manner : We would wish the matter to 
be further explained to us ; that is to say, what will be 
the business of such a council, what power shall it be 
invested with, and what benefits may we expect to re- 
ceive from its operation ? 

"Francis spake and said : 'There must be something 
to preserve the union.' 'However,' said he, 'the council 
shall only mature matters for the districts, and form no 
resolution without unanimity; and after forming such 
resolutions, they shall be binding on no district, unless 
the majority of the preachers in the district agree to 
them.' 

"The conference gave their voice in favor of the coun- 
cil, and ordered that the following resolution be printed : 
'No resolution in council without unanimity, and no 
resolution shall be binding on any district, unless a ma- 
jority of the preachers agree to it.' See Minutes for 
the year 1789, page 12." 



THE CHRISTIAN CHURCH. 63 

The council was to be composed of the bishops and the 
presiding elders ; the presiding elders were appointed, 
changed, and pnt out of office by the bishop, and just 
when he pleased ; of course the whole of the council was 
to consist of the bishops, and a few other men of their 
own choice and appointing. The bishop was in supreme 
control. 

They met December 1, 1789, at Baltimore, Mary- 
land, and the following were in attendance: Francis 
Asbury, Bishop ; Richard Ivey, Georgia ; Reuben Ellis 
South Carolina ; Philip Bruce, North District of Vir- 
ginia; James O'Kelly, South District of Virginia 
Lemuel Green, Ohio ; Nelson Reed, Western Shore 
Maryland; Joseph Everett, Eastern Shore, Maryland 
John Dickens, Pennsylvania ; J. O. Cromwell, New 
Jersey ; Freeborn Garrettson, New York. 

Mr. O'Kelly was a prominent member of this body 
and when the plan of choosing members was announced 
he saw that it did not agree with what he believed to be 
the New Testament plan and finally, when the delibera- 
tions were at an end, he saw that it would not fill the 
mission that was intended for it, and he became one of 
the bitter opponents of the "Council" and used his influ- 
ence among the young preachers in his district, and the 
consequence was that the "Council" and its workings 
were summarily turned out of doors in his district. 

When he would have no more to do with the "Coun- 
cil," but used his influence against it, the first open cold- 
ness between Bishop Asbury and himself began to be 
seen. As to what was done at this meeting we will let 
Mr. O'Kelly tell for himself: "Francis refused two 



64 REV. JAMES O'KELLY. 

worthy ministers a seat in the 'Council,' in his absolute 
manner without rendering any reason for such conduct. 
We proceeded to business, but what I know not, for all 
was premeditated, and deposited in the one mind. The 
political project was carried on in the following man- 
ner : Francis would propose a few sentences at a time. 
The intention of the man I knew not, therefore, the 
thing being hid, the interpretation was too hard for me. 
I moved on in the dark, and groped as a blind man. 
For no one knew the mind of the man, save his spirit 
within him. The judicious reader will wonder at our 
stupid conduct, thus to be duped, not to demand the in- 
tention to be explained, previous to our entering into 
business." 

He says of the plan : "I confess that on one side it 
discovers weakness, and on the other hand policy. But 
as we were men under authority, we feared to offend 
our superior. He often prayed that God would deliver 
the preachers from the curse of suspicion. This 
prayer had the desired effect on some of us. Francis 
proposed that no preaching house should be built for the 
time to come, by the people, without first obtaining lib- 
erty of the conference. I cogently opposed the motion, 
because I loved the people, and conceived it to be an in- 
vasion of their civil as well as their religious liberties. 
I contended on till I discovered Francis to be much dis- 
pleased, and he answered and said unto me ; 'I can stay 
in Baltimore as long as you, and if I do not carry this, 
I will never sit in another council.' 

"However, I obtained a small amendment, and so 
gave over contending, and the business went on. In 



THE CHRISTIAN CHURCH. 65 

the evening I unbosomed myself to my brother, Philip 
Bruce ; but from what I afterwards heard I found that 
Solomon's bird had carried the news to the great man. 
However, I told Francis that instead of councilors, we 
were his tools, and that I disliked to be a tool for any 
man. The business was finished, and the whole col- 
lected, and I supposed prepared and sent to the press. 
I saw them no more until the resolves came out in 
print." 

On the way home he and Rev. Edward Morris made a 
critical examination of the plan, and he says : 

"In observing the contents, we discovered a new con- 
stitution of a most despotic nature. Nine men could 
act as the legislature, for the bishop had the negative 
on the council for time to come. Edward signified to 
me that he would not travel under such a government, 
and went straightway and married a virtuous damsel, 
and located himself as others have since done." 

"When I had informed the Virginia preachers of 
what was done they were sorely displeased with our 
conduct. I assured them that they had yet power to 
reject it when it came to the vote in our district; because 
we had a law, and by that law nothing done in council 
could bind any district without the majority of the 
preachers agreed to it. 

"The cogitations of my head troubled me, and for a 
season sleep departed from me. I found myself de- 
ceived, and the church imposed upon, because the people 
and the preachers were not even consulted on the busi- 
ness. I wrote to Francis, after this manner : 'Brother, 
you know our infant state, grant us one year to consider 
5 



66 REV. JAMES O'KELLY. 

the matter coming before us. Or if you refuse this, 
take away your negative ; and if you refuse I shall as a 
duty I owe to the church use mine influence, etc' Fran- 
cis received my letter by the hand of the messenger, but 
he utterly refused to comply with my request. 

a He answered me after this manner: 'Thy letter 
greatly alarmed me ; but pray who boldly demands my 
negative ? My negative is my own, I never . have re^ 
ceived such a check from any preacher in America, etc' 
I now began to discover the rapid five years growth of 
'a moderate Episcopacy.' Whereunto shall I liken it? 
It is like unto a dwarf, whose head grows too fast for 
its body." 

The next year Mr. Asbury modified the plan and 
carried it with him to the conferences for approval. It 
seems that the first one met in Charleston and here the 
new plan of government was offered, and it was rejected 
by the people. Then he (as is said with the name of 
conference) ventures to alter what the Council had 
done. Here Mr. O' Kelly remarks : "By what author- 
ity did Francis (and a petty conference) alter, amend, 
extend, or abridge the resolves of an ecclesiastical con- 
gress ? And it was so, that in South Carolina, the new 
form of government was received, with those illegal 
alterations. In North Carolina, there were heavy 
debates in conference respecting the new constitution, 
and they refused to adopt it, even with the amendments. 
Then Francis proposed another constitution, (though 
the same nearly in substance) which he himself had 
formed. This he called my 'Mature Thoughts.' The 
same was adopted in North Carolina. The reader will 



THE CHRISTIAN CHURCH. 67 

no longer be at a loss to find out the cause of our ragged 
separation, when he beholds how the different districts 
adopted different constitutions." 

The Virginia Conference for the year 1790 met at 
Petersburg, Virginia, June 14th, and Mr. O'Kelly pre- 
sided over Amelia, Brunswick, Greensville, Sussex, Ber- 
tie, Camden, Portsmouth, and Surry. Again let Mr. 
O'Kelly tell what was done: 

"Francis (Asbury) came according to appointment to 
our conference at Petersburg. He was met with a 
warm reception, and after asking each other of our wel- 
fare, he declared unto us what he had done in the South ; 
how the plan had been altered, and in what manner the 
preachers (not the church) had received it. He then 
presented us with a copy of his 'Mature Thoughts.' 
I easily discovered that in every alteration, he took care 
to secure his power. 

"After some time elapsed in conference, Francis ad- 
dressed us in the following manner : 'Tomorrow I shall 
lay before you the new form of government ; and you 
may receive it as formed in Council, or with the 
Charleston amendments, or receive my 'Mature 
Thoughts' ; offer your amendments, or reject it alto- 
gether.' 

"In the evening the preachers desired my advice on 
the matter which was to be laid before them on the 
morrow. I assured them after this manner : 'Brethren, 
you know my mind on the subject, and my sorrows have 
I not hid from you. I judge it best that you assemble 
yourselves together this night, and consider the subject 
among yourselves, with prayer; but I will not be with 



68 REV. JAMES O'KELLY. 

you. Consider it as the cause of your God, and divest 
yourselves of the fear of man, give your voice in the 
fear of God, to the best of your judgment.' 

"And it was so, they followed my counsel, and we all 
met the next morning before the president, in the num- 
ber about twenty-one, if I remember right. The presi- 
dent proposed it as above observed, and we all (except 
two) with one voice rejected it altogether. Then an- 
swered Francis (Asbury) and said, 'Ye have all spoken 
out of one mouth. Henceforth ye are all out of the 
union.' Then as one in distress, he gathered up his 
papers ; so ended conference, without prayer ! Thus it 
was the thing that I feared came upon me, for the 
union was broken and not preserved. 

"The young ministers wept. I was struck with as- 
tonishment to find that we were all expelled from the 
union, by the arbitrary voice of one man; for no offense, 
but voting according to our own mature judgment. We 
could have appealed to the people of our care, and pro- 
duced our godly characters, but ah ! no, the people have 
no power to help themselves ! Now I began to see ! 

"Had we appealed to England, Wesley himself was 
cut off before. Truly distressing ! Cast out of union, 
charged with rebellion, etc., by one arbitrary man ! 

"We then desired Francis to suffer a convention to 
meet on the occasion, of only two from a district, and 
not to cast us off without a hearing. He refused. It 
was then proposed that I should be allowed to attend the 
Northern conferences, and give my light on the subject 
of government, and our proceedings, etc., for we had 
allowed elders from far to speak in our conferences; 



TEE CERISTIAN CEURCE. 69 

who were friends to the new constitution. But Francis 
would not agree that we should have the like privilege. 
The interpretation is this : nineteen ministers, I believe, 
called and approved of by God, and beloved, by the 
people, were expelled from the union of the church, 
containing sixty or seventy thousand souls, by the voice 
of Francis (Asbury) ! 

"Should it be said that our expulsion was a natural 
consequence, or result of our rejecting the government 
which others had adopted ; I would observe that only a 
minority had received it at the time. Is the like of 
this to be found in the annals of history ? Then spake 
the young ministers unto Francis, before his departure, 
saying, 'What shall we do, and what will become of this 
district V He answered them after this manner : 'If 
you will agree that I shall be your bishop, I will station 
you in this district on the old plan. They accepted the 
offer, and the district was committed to their care ; but 
no regard was paid to 0' Kelly. This is the interpreta- 
tion: As they agreed that he was their bishop, they 
thereby subjected themselves. And secondly, as they 
were put in care of every circuit, this shut me out, and 
as touching the old plan, this could soon be altered 
again." 

However, Mr. O'Kelly was finally recognized as pre- 
siding elder, and the preachers of his district named as 
usual. When Mr. Asbury was gone on his way to the 
other conferences, Mr. O'Kelly wrote several letters to 
the different conferences, through the medium of the 
presiding elders. The letter was after this manner: 
"Brethren, and fellow-laborers, you are the only court 



70 REV. JAMES O'EELLY. 

we have to lay our grievances before. We are not peti- 
tioning as criminals, for we have done no evil; but we 
demand of you the ordinances of justice. We are not 
allowed to be present. We are cut off, etc." 

Mr. O'Kelly says: 

"Reports say, our letters were read and treated very 
unfriendly, through the power and influence of Francis 
(Asbury), he was justified and we condemned as the 
authors of the evil. And it was so, that the new consti- 
tution was received and the second council called. But 
previous to the sitting of the second council Francis 
(Asbury) wrote letters to the Virginia preachers after 
this manner : C I advise that you all meet in conference 
among yourselves, and if you will submit to the new 
plan of government, send your delegates to the council. 
The council shall concern only with the temporalities of 
the church ; you have my last will and testament.' 

"We immediately collected ourselves together in con- 
ference, in the county of Mecklenburg, to consider the 
matter. After some debating, I spake after this man- 
ner : 'Let us wait to see these promises fulfilled. Can 
Francis (Asbury) assure us what the conclusion of the 
next council shall be ? And that is not all ; the Dr. 
(Coke) is interested in the temporalities, and can we act 
honestly in entailing the whole on (Francis) and the 
council in his absence ? My advice is, that we write an 
affectionate letter, but send no delegate.' The saying 
pleased the brethren generally. I then read the con- 
tents of a long letter sent to us by Mr. T., a teacher 
of Latin. And thus it was written: 



THE CHRISTIAN CHURCH. 71 

" 'Brother preachers, the people confide in you ; give 
away your privileges with caution ! This matter is 
pregnant with great consequences. By assenting to the 
grand council, a plan is laid for the Episcopal dignity. 
You must unavoidably be guilty of subverting, ruining, 
and sooner or later totally destroying the glorious fabric 
in America. By rejecting it you will settle and 
strengthen the well erected tower, on the walls of Zion, 
for the bulwark defense of the city of God. May that 
city ever flourish, may you be her tender guardians. 

" 'Watchmen, the church requires no grandeur in 
the administration of her affairs ; simplicity of gov- 
ernment suits her. When we view the church in her 
primitive state, her government was extremely simple 
and natural. ~No assuming after preeminence ; no itch- 
ing after absolute power. While the church remained 
in gospel simplicity, see how the kingdom of Jesus 
spread, till hell trembled to the center. 

" 'Look back on history, and behold the ruins such 

changes have brought. If you have seen the fatal 

errors (in aggrandizing bishops) avoid them yourselves. 

May wisdom and grace guide you ; so prays your friend, 

(Signed) Thompson. 5 



? V 



After this Mr. Asbury cut off a part of Mr. O'Kelly's 
district, and appointed a preacher who, he thought, was 
favorable to himself. 

The second council met on December 1, 1790, in 
Baltimore, Maryland. Mr. O'Kelly did not attend 
this meeting. In the first place they proclaimed the 
establishment of the new government. In the second 
place they considered the authority they were invested 



72 REV. JAMES O'KELLY. 

with. "In all temporal matters to act decisively; and 
to recommend new canons to the district conferences, 
as alterations to be made in old ones. Did Francis 
forget his last will ? The rest of the canons, etc., are 
they not written in the council book V 

Mr. O' Kelly has this to say in regard to the proceed- 
ings of the second council : 

"When I looked over the resolutions of the second 
council, (which I have before me) containing more than 
thirty canons, and the whole consisted of book-selling 
funds, subscriptions, the credit of Cokesbury, with 
arbitrary restrictions on the people of the districts, I 
considered that as the name of God was not mentioned 
in the book, the Lord was not in the council, and as the 
whole scheme appeared to be money, money, etc., I con- 
sidered those preachers who had gone to merchandising, 
were in the best business, with respect to monies ; be- 
cause what they received honestly, would be for value 
received, and their own families would receive the 
profits arising. 

"I entreat the church to read the canons of that 
council, December 1, 1790. I know the people are 
taught to believe that these heavy, and repeated collec- 
tions for funds, and colleges, are acts of charity; and the 
objects are said to be worn out preachers, distressed 
widows, and charity boys. Let the whole be examined, 
and a fair estimation be shown ; then on the other hand, 
let the poor relieved widows, poor local preachers, and 
charity boys come forth ; and let us see how it will tally. 
I believe there are many in the church who could wish 
matters brought to this issue. 



THE CHRISTIAN CHURCH. 73 

"Did not Francis mock us when lie sent petitions 
through all his provinces, urging every member, male 
and female, to send him relief ? He told his preachers 
that if they did not exert themselves in 'stirring up the 
people' that likely they would hear of his being in jail. 
Then left us, and went straightway to a certain Mr. 
Davis, and agreed to raise (if the Methodists can tell 
true) three thousand pounds to assist the said Davis in 
erecting a college. 

"I believe that God sent out Methodist preachers, not 
to build colleges, but build up a holy, simple hearted 
people, and a select meeting is a better school for that 
purpose than a college. I have no design to reflect on 
learning, only let gentlemen see to that." 

It was said by some that the reason Mr. O'Kelly left 
the council, was because he was not elected a bishop at 
the first meeting. His answer to this was : "I can 
appeal to the Lord, and am ready now to be qualified, 
that the man hath belied me to my face." 

For the year 1791 two conferences were held in Vir- 
ginia — one at Petersburg, April 20th, and one at Han- 
over, April 26th — and Mr. O'Kelly was appointed pre- 
siding elder over the following circuits : Cumberland, 
Mecklenburg, Amelia, Brunswick, Greenbrier, Sussex, 
Surry, Bedford, Banks, Botetourt, Halifax, Mattamus- 
keet. Dr. Thomas Coke was present at these confer- 
ences. All the time this discussion as to the plan of 
government for the church was on Mr. O'Kelly and 
Dr. Coke had been in correspondence, and may have in- 
formed Mr. Wesley of the course of Mr. Asbury in 
America. He also became a voluminous letter writer 



74 REV. JAMES 0' KELLY. 

at home, and with his associates made a powerful im- 
pression upon the leading preachers and laymen, not 
against the council only but in favor of a more liberal 
policy for the government of the church. Dr. Coke 
had been called to England by the death of Mr. Wesley, 
and their correspondence continued, for Mr. Asbury 
says in his "Journal," "James O'Kelly's letters had 
reached London." These letters won Dr. Coke over to 
his side, and soon a general conference was called to 
meet in Baltimore, Maryland. 

Again we will let Mr. O'Kelly tell the purpose for 
which this meeting was called: "(Dr. Coke) pleaded 
my cause in conference; withstood Francis to the face; 
condemned his conduct, and (he) being the senior, had 
a general meeting appointed according to our request. 
At which meeting of the preachers, the new form of 
government should be fairly investigated, and the insti- 
tutions stand or fall by the decision of that convention. 
Thomas (Coke) informed us that the General Confer- 
ence was appointed, in order to overlook the proceed- 
ings of the council, and that it should stand or fall by 
the decision of that meeting. Francis was sore dis- 
pleased, but Thomas highly approved of my conduct, 
and said that the treatment I had met with in his 
absence should not be passed in silence, but be laid over 
for conference. Moreover, Thomas spake unto me 
again, after this manner: 'Methodism is gone. But 
remember, when we meet together and overthrow the 

new constitution, as I believe we shall ; if Mr 

is not satisfied with the government as it stood before, 



THE CHRISTIAN CHURCH. 75 

we will contend for a republican government. Give me 
thy hand. Fear not, I am a friend to America. " 

Mr. Asbury said that he agreed to the meeting for 
the sake of peace. At this time it seemed that Dr. 
Coke and Mr. O'Kelly had the same ideas about church 
government. 

The truth of the matter seems to be this : Dr. Coke 
was striving to get in position to be above Bishop As- 
bury in authority. Mr. Asbury's goal was to be at the 
head of American Methodism. If Dr. Coke with the 
influence of James O'Kelly and his associates could 
overturn the plan of government proclaimed by the 
second council, and install a more liberal policy, then as 
the advocate of the new plan he knew that he would be 
first, and Mr. Asbury second. On the other hand if 
this could not be carried out, he was in correspondence 
with Bishop White, of the Protestant Episcopal Church 
in Philadelphia, Pennsylvania, regarding a reunion of 
the Methodist Episcopal Church and the Protestant 
Episcopal Church in America, from which they had 
been formally separated for about seven years. If this 
could be accomplished, again Dr. Coke would stand 
ahead of Mr. Asbury. The contest of 1791 and '92 was 
between Dr. Coke and Bishop Asbury for the supremacy 
in American Methodism, and each knew that James 
O'Kelly carried the balance of power between them. 
Dr. Coke was bidding for O'Kelly's influence in the 
coming contest, and Mr. Asbury was trying to reconcile 
Coke, and at the same time bidding high for the influ- 
ence of O'Kelly. 

The letter that did the mischief was the one men- 



76 REV. JAMES O'KELLY. 

tioned from Dr. Coke to Bishop White. The Doctor 
was in a hurry to receive an answer, and when it came 
it was seen by Mr. Asbury first. * 

This opened up Dr. Coke's plans at this time in frill 
to Mr. Asbury, and he either had to confess his pur- 
pose and seek pardon, or go into an open fight. He 
seems to have preferred the former, and his hopes of 
gaining supremacy that way were blighted. Now only 
one course remained for him, and that was with the aid 
of O'Kelly to try to install a more liberal policy in the 
government of the church. 

In the meantime John Wesley died, and Dr. Coke 
hastened to England. As to the attitude he showed to 
Mr. O' Kelly at the time of his departure let his letter 
tell: 

Wilmington, May 4, 1791. 
To Brother 0' Kelly: 

Dear Friend: — I have written a letter of a sheet 
and a half to you, but on consideration I believe I shall 
not send it to you till I reach Europe; then I shall 
probably write as much again to you. By this time you 

* Bishop White's reply to Dr. Coke was received at Philip 
Roger's, between the departure of Dr. Coke from Baltimore, May 
2d, and after Mr. Asbury's departure after the conference had 
adjourned. It was handed to Mr. Asbury by Mr. Rogers as in his 
estimation the proper custodian. Bishop White says that he 
ascertained his letter "was opened in his (Coke's) absence" by 
Mr. Asbury, "such a freedom being understood, as I supposed 
to arise out of the connection between the two gentlemen. But 
for this part of the statement I can not vouch." Mr. Asbury 
and Dr. Coke's relations at this time were strained. — Drink- 
house's History of the Methodist Reform and the Methodist 
Protestant Church, Vol. 1, p. 412. 



TEE CERISTIAN GEURCE. 77 

have probably been informed of our great loss in the 
death of Mr. Wesley. I am hastening to Europe in this 
important crisis. You may depend on my being with 
you, God willing, at the General Conference. I think 
no step will be taken during my absence to prevent the 
General Conference; it would be so gross an insult on 
truth, justice, mercy and peace that it will not be, I 
think, attempted. If it be so, and successfully, we will 
call a congress. 

I expect you to be faithful. But as Mordecai said to 
Esther, think not with thyself that thou shalt escape 
more than others; for, if thou altogether holdest thy 
peace at this time then shall enlargement and deliver- 
ance arise to the Jews from another place ; but thou and 
thy father's house shall be destroyed. Oh, be firm, 
be firm, and very cautious, and very wise, and depend 
upon a faithful friend in Thomas Coke. 

(After writing this letter it will be seen that he 
proved false to Mr. O'Kelly at the General Conference 
of 1792.) 

About this time Bishop Asbury wrote a letter to Mr. 
O'Kelly which shows his attitude toward him at that 
time. James O'Kelly says when he was in the Balti- 
more Conference of 1792, "I remembered the letters I 
had received from (Francis) awhile before, which spake 
on this wise: 'Let all past conduct between thee and 
me be buried, and never come before the conference or 
elsewhere; send me the dove. I saw thy face was not 
toward me in all the council, therefore I did not treat 
thee with that respect due to one who had suffered so 



78 REV. JAMES O'KELLY. 

much for the cause of truth, and liberty. I wrote the 
Doctor (Coke) that if he came this way again he would 
see trouble.' Feaxci^/' 

Again Dr. Coke, on May 4, 1791, as he was about 
to sail for England, issued a circular letter and among 
other things it said: "Five things we have in view. 
(1) Abolition of the arbitrary aristocracy. (2) The 
investing of the nomination of the presiding elders in 
the conferences of the districts. (3) The limitation 
of the districts to be invested in the General Confer- 
ence. (4) An appeal allowed each preacher on the 
reading of the stations. (5) A General Conference of 
at least two-thirds of the preachers as a check upon 
everything. Oh, stand up for liberty, be friends of 
mankind in all things." 

On July 7, 1791, Eev. Jesse Lee put a paper in 
Bishop Asbury's hand proposing the election of not less 
than two, nor more than four preachers from each con- 
ference, to form a Geueral Conference in Baltimore in 
December, 1792, to be continued annually. This is, 
perhaps, the first public suggestion of a delegated Gen- 
eral Conference with a plan. We make an observation 
here. James O'Kelly's ideas were spreading, for this 
happened in New England. Lee at this time was prom- 
inent in the North and O'Kelly in the South, and both 
were opposed to the council, and in favor of a General 
Conference. 

All seemed to see now that there was too much power 
vested in one man. There was no appeal from his 
word, and his word was law. The fourth article in Dr. 



THE CHRISTIAN CHURCH. 79 

Coke's circular letter was the one over which James 
O 'Kelly withdrew from the General Conference of 1792. 
and made the Christian Church a possibility. 

We give an instance to show how the bishop used his 
authority. One of the early preachers tells that Sylves- 
ter Hutchinson, a powerful and acceptable preacher of 
his time, was left of! the minutes and without appoint- 
ment by Mr. Asbury, without the consent of the Confer- 
ence, while he was on a visit to his childhood's home. 
Finding on his return that his name was dropped, he 
remonstrated with Mr. Asbury and offered to continue 
in the ministry. Mr. Asbury finally offered him a cir- 
cuit on which he was not acceptable. There was also 
another preacher who was not very acceptable where 
he had been sent, and Hutchinson and he proposed to 
Mr. Asbury that they should be exchanged ; but this was 
refused, and turning to Mr. Hutchinson, he said: "Go 
there or go home." Mr. Hutchinson answered: "Then 
I must go home." And thus about 1805 ended his con- 
nection with the Methodist Episcopal Church.* 

This was not an isolated case. Bishop Asbury was 
slow to realize the great principle in church govern- 
ment, namely: A government of the people, by the 
people, and for the people, is but another expression for 
the incarnation of the gospel of Christ in the social rela- 
tions. 

We may now sum up the history of the Methodist 
Episcopal Church in America from 1784 to 1792, and 
say that it was without even so much as a semblance of a 

* Colbert, related by Drinkbouse in bis History of the iletho- 
dist Reform and the Methodist Protestant Church, Vol. 1, p. 417. 



80 REV. JAMES O'KELLY. 

constitution, and during this time there was but one law 
and that was : The will of Mr. Francis Asbury. This 
Mr. O'Kelly could not endure, for in the heat of the 
struggle for civil liberty he had shouldered his musket, 
and fought, and suffered imprisonment in order that he 
might with others be rid of tyranny and oppression, and 
now he was not willing to be oppressed in ecclesiastical 
matters by any man, unless he might have some means 
of redress. 



v 



CHAPTER VII. 

O'Kelly in 1792 — A Glance at Political History 
— The Baltimore General Conference. 

Thus far we have endeavored to give the best account 
possible of O'Kelly's life and work from 1775 to 1792, 
in order that it might be seen that James O'Kelly was 
a man of more than ordinary ability and that the Meth- 
odists of Virginia and North Carolina, as well as some 
in England, so recognized him. And further we have 
given his history, as extensively as possible, that the 
reader might see that the cause of his withdrawal was 
Governmental, and not Doctrinal, as has been so often 
alleged. 

Mr. O'Kelly had presided over the largest and most 
influential districts in southern Virginia and North 
Carolina. He was well known in almost every part of 
Virginia and in much of North Carolina, and also in 
Maryland. At this time he seemed to be at the height 
of his power and influence in the Methodist Episcopal 
Church of America. Only two men were above him in 
rank. He was well established in his calling, was a 
recognized leader in the church and had a good income 
for a clergyman of his day. At the time at which we 
have now arrived it seems that he had about conquered 
all the great obstacles and hindrances that come to a 
minister. He had convictions of his own as to right and 
wrong, and was not willing to give these up for any 
man's opinion. He had lived in an atmosphere in 

6 



82 REV. JAMES O'KELLY. 

which the germs of freedom were beginning to grow, 
both in civil and religious matters. 

Let ns take a retrospective view of the happenings, in 
church and state, during the fourteen years just traced. 
Virginia and North Carolina, with the other eleven 
colonies, had thrown off the tyrannical yoke of England, 
and had become members of the thirteen free States. 
The old law of primogeniture had been abolished, and 
all members of the same family stood on equal footing. 
For some years before the Revolutionary War the tide of 
public opinion had been setting in strongly against the 
Episcopal, or Established Church; public opinion hav- 
ing been shaped by such men as Jefferson and Madison. 
All had seen that the day was approaching when the 
high claims of the Episcopal Church must give way be- 
fore reason and common sense. By the time the 
Revolutionary War broke out it is supposed that 
two-thirds of the people of Virginia sided with the dis- 
senters ; yet all the people had to pay tithes to support 
the Established Church. This grievance was loudly 
complained of, without any hope of redress, under the 
rule of the mother country. The first Republican Leg- 
islature was overwhelmed with petitions for the aboli- 
tion of the church rates. 

Soon the bill for Religious Freedom was passed by 
the General Assembly of Virginia, and this was the final 
step toward the breaking down of the effete Church 
Establishment, and the disruption of the unholy union 
of church and state. Some things that this bill set forth 
were: That to compel a man to support opinions that 
he disbelieved is sinful and tyrannical ; that every man 



THE CHRISTIAN CHURCH. 83 

should be free to give his contribution to the particular 
pastor whose morals he would make his pattern, and 
whose powers he feels to be most persuasive to righteous- 
ness; that no man should be proscribed on account of 
his religious opinions, that to impose such disabilities 
for such a reason is to encourage dishonesty, and hypoc- 
risy; that truth is great and will prevail, that she is 
the proper and sufficient antagonist of error, which 
ceases to be dangerous when truth is free to combat it. 
These were declared to be the natural rights of mankind, 
and the Assembly further declared : "That if any Act 
shall be hereafter passed to repeal the present law or to 
narrow its operations, such Act will be an infringement 
of natural rights." To get these measures passed re- 
quired some time. It was impossible, however, to kill 
them in the minds of the people. The measures were 
demanded by the masses. 

This longing for freedom had not only extended to 
the affairs of state, but it had invaded the realms of 
religious thought, and men began to see that the time 
had come when every man was equal before God, and 
each one was entitled to his opinion on religious as well 
as on other matters. This sentiment seemed to pervade 
the entire country, and the Methodists of Virginia and 
North Carolina were not immune against it. 

As we have seen in the course of this study, the storm 
had been gathering among the Methodists for some 
years. As far back as 1777 and '78, we found that 
there was some dissatisfaction in Virginia, and many 
of the ministers were of the opinion that certain 
changes were necessary for the good of the church. 



84 REV. JAMES O'KELLY. 

Nothing had been done to stem the rising tide of dissat- 
isfaction which had been increasing at a very rapid rate, 
as at every turn, since 1784, added impetus had been 
given thereto. At this time a mighty upheaval seemed 
imminent, in the form of church government, or a great 
rupture was at hand. The Methodist Episcopal 
Church of America had reached the parting of the ways. 

In a land where liberty and freedom were the watch- 
words in the legislative halls of state and nation, there 
was no place for an ecclesiastical tyrant. The immortal 
Henry had proclaimed the great truth that Resistance 
to tyrants is obedience to God," and this sentiment had 
pervaded the masses of Virginia, and its influence was 
now being felt in the church. 

As we have seen, Bishop Asbury had been showing 
himself very much of an ecclesiastical tyrant for some 
time. His word was law, and was given without coun- 
sel from any one. Mr. O'Kelly had observed this trend 
of affairs on many occasions, and had mentioned the 
fact to Mr. Asbury at one time, only to receive the fol- 
lowing reply : "Do you think I am going to put myself 
on a level with you ?" 

Such was the state of affairs when the General Con- 
ference met in Baltimore, Maryland, November 1, 
1792. This meeting was of great interest to both 
preachers and people. Contemporary history shows 
that this was the largest and most influential gathering 
of preachers, from every section of the country, ever 
assembled up to that time, and all were expecting that 
something of great importance would take place in con- 
sequence of the meeting. No such gathering had been 



THE CHRISTIAN CHURCH. 85 

held since the "Christmas Conference'' of 1784. For 
eight years James O'Kelly had zealously labored for 
this General Conference or something of the kind. It 
was different in some respects from any meeting held 
before, and some writers say that to-day the Methodist 
Episcopal Church owes that valuable constituent of its 
polity, "The General Conference," to James O'Kelly. 

Dr. Coke and Bishop Asbury had become warm 
friends, during the past few months, (since the instance 
recorded about the letters in the last chapter), and 
there is little doubt that the doctor had secretly prom- 
ised the bishop to abandon Mr. O'Kelly and the reform 
movement in America, and to once more put himself 
under the absolute direction of Mr. Asbury. 

For several days before the General Conference met, 
Mr. Asbury had been closeted with the preachers at a 
Mr. Roger's. But James O'Kelly, and no one of his 
way of thinking, was supposed to be there. Here the 
business of the meeting was planned. It was a prudent 
thing for Mr. Asbury that this ante-meeting was held, 
for James O'Kelly had been diligent in mustering his 
forces, and no one knew better than Mr. Asbury the 
strategic importance of holding the key to the situation. 

In regard to the gathering Mr. O'Kelly says : "Just 
at the eve of business the Dr. (Coke) appeared. His 
presence revived me for I thought my best friend had 
come to town. I perceived by the countenance of Fran- 
cis (Asbury) that he rejoiced to see Thomas (Coke). 
And, after the salutation, fixed him in the chair. I 
began to think that Thomas (Coke) had taken the 
alarm, and rather than be expelled as John (Wesley) 



86 REV. JAMES O'KELLY. 

was, lie had stepped over to the stronger side, and left 
me to suffer, and it was so. Then proceeded Francis 
(Asbury), according to his foreknowledge, predestina- 
tion and sovereign power, to choose out of Conference a 
few men, who formed the privy council. Then he 
proceeded to read their names, and ask if there was any 
objection to any of them. And it was so that my name 
was among them. He appointed for us to meet him 
(and Thomas Coke) that evening, in a private house. 
Conference adjourned." 

A regulation was proposed on the first day of the con- 
ference and carried, which provided that two-thirds of 
the members could abolish an old law or make a new 
one; but that a majority might alter or amend any 
existing law. It was then agreed that as the council had 
been so unsatisfactory to both preachers and bishops 
that it would not be mentioned at this conference. This 
may have been done in order to try to weaken Mr. 
O'Kelly's position. 

Mr. 'Kelly met with the committee named in the 
evening. We will let him tell what was done : 

"I met the select number that evening, according to 
appointment, and found them engaged in revising our 
old form of discipline. My thoughts were many but my 
words were few. They looked one at another, and one 
turned toward me, and addressed me in the following 
manner: 'Will you pass your word to abide by what 
this conference may do V My answer was : 'You 
alarm me. Tell me (continued I) what you intend to 
do V They answered and said : 'We can not tell ; but 
we will pass our word to abide by the decision of this 



TEE GERI8TIAN CEURCE. 87 

conference.' I utterly refused to pass my word. I 
then saw why they wanted me in that meeting. 

"And it came to pass on the morrow, that conference 
met pursuant to adjournment. Then arose Thomas 
(Coke), the President, and reported to conference the 
resolves of the committee, etc. Moreover Thomas 
(Coke) continued his speech and said: 'The members 
of this conference are the representatives of the people ; 
and we are to all intents the legislature of the Metho- 
dist Episcopal Church; and the government is aristo- 
cratical. You may call me a weather-cock !" ' 

How do these words compare with those of Dr. Coke 
to James 'Kelly in the Wilmington letter ? How do 
these sentiments compare with his circular letter ? Here 
is where James O' Kelly met his Waterloo. 

About it he says : a This speech (the quotation 
above) affected many minds, because they justly ex- 
pected the affairs of the council to have come before 
them ; that being the business for which we were called 
together. Some of the members at sundry times would 
interrupt the president after this manner : 'But where 
are the council affairs, etc. ? — that being the cause of 
this meeting. 7 Thomas (Coke) would arise and warmly 
oppose, and demand silence on the subject ; and silence 
it was. In our debates if at any time we were led to 
speak of the conduct of Francis (Asbury) he would 
leave the house." 

According to some writers, on the second day of the 
conference James O'Kelly brought in a resolution 
which is given by Kev. Jesse Lee, as follows : "After 
the bishop appoints the preachers at Conference to their 



88 REV. JAMES O'KELLY. 

several circuits, if any one thinks himself injured by the 
appointment, he shall have the liberty to appeal to the 
Conference and state his objection, and if the Confer- 
ence approve his objection, the Bishop shall appoint 
him to another circuit." This is known in Methodist 
history as the "Eight of Appeal." 

This motion brought forth a long debate, the argu- 
ments for and against the proposition were weighty, 
and handled in a masterly manner. There had never 
been a subject before the body that as fully called forth 
the strength of the preachers. At first a large majority 
of the preachers appeared to be in favor of the motion, 
and Bishop Asbury retired as it directly involved his 
administration. Many feared that the time honored 
Wesleyan plan would be swept away by the spirit of in- 
novation. They knew that the English Methodists had 
inaugurated the "Stationing Committee," which in- 
cluded the preacher's right of appeal, in 1791, and the 
news of this had reached America. 

It was only by the skillful maneuver in gs of Rev. 
John Dickens, one of the ablest men of the body, now 
book-steward, and a staunch friend of Bishop Asbury's, 
that a proposition was made to divide the question in 
two parts, thus: 1. Shall the bishop appoint the 
preachers to the circuits ? 2. Shall a preacher be 
allowed an appeal ? After some debate the motion to 
divide the question was carried. Then the first part of 
the question was put and carried unanimously. Then 
the question was raised as to whether the second 
part was a new rule, or an amendment to an old one. 
If it were a new rule it would require a two-thirds vote. 



THE CHRISTIAN CHURCH. 89 

If it were an amendment to an old rule it would only 
require a majority. After debate it was agreed that 
it was an amendment to an old rule. Each person by 
a ruling was at liberty, if he chose, to speak three 
times on each question. By dividing the question and 
then taking it up by sections this subject was under dis- 
cussion for two or three days. Sunday intervened, and 
Dr. Thomas Coke preached in the morning, and James 
O'Kelly in the afternoon, from the text : "Lord increase 
our faith." 

On Monday the debate was begun anew, and con- 
tinued through the day ; and at night they went to Mr. 
Otterbein's German Church, and continued until near 
bedtime, when the vote was taken, and the motion was 
lost by a large majority. For fear that some might 
think that Rev. James O'Kelly stood alone on this ques- 
tion and wanted to carry the reform measure for some 
personal reason it will be said that the ablest men of 
American Methodism were arrayed against each other, 
and the discussion was led chiefly by James O'Kelly, 
Ivey, Hull, Haggard, Davis, G-arrettson and Swift for 
the aflirmative ; while John Dickens, Henry Willis, and 
perhaps Jesse Lee were for the negative.* 

Then it is recorded that a revival was kindled in the 
city, and many of the preachers cared more about the 
prosperity of the churches, than they did for the contro- 
versies of the conference. Furthermore it would seem 
that these debates on the "Eight of Appeal" were drawn 
out for several days and nights, until many had become 
tired and worn, and when an opportune time for the 
* See Stephens's History of Methodism, Vol. 3, p. 16. 



90 . REV. JAMES O'KELLY. 

negative had arrived, the vote on the second section was 
put so it would be lost by a majority. 

Rev. William McKendree, who was afterwards so 
prominent as bishop, was among the number favoring 
Mr. O'Kelly's resolution, and although he was only a 
young man, one of his impassioned utterances has been 
preserved, and was used as a slogan by the reformers of 
1820-30. James O'Kelly was president of the quar- 
terly conference that recommended Mr. McKendree for 
the ministry. And after the withdrawal of Mr. 
O'Kelly, Mr. McKendree and Rev. Rice Haggard were 
two of the ministers who handed in their resignations 
to Bishop Asbury on November 26, 1792, the Vir- 
ginia Conference being in session at Manchester, Vir- 
ginia. 

Let us see what Rev. James O'Kelly has to say re- 
garding the debate: 

"The debates of the synod turned chiefly on 
Episcopal dignity. The Virginians for awhile did 
distinguish themselves in defending their ecclesi- 
astical liberties, but they fainted in the struggle. 
Richard Ivey exceeded himself, he spake with tears, 
and in the fear of God, and much to the purpose, crying 
popery, etc. If at any time a minister would move to 
abridge (in any degree) the bishop's power, the de- 
fenders of that faith would not only oppose the motion, 
but would charge the member with something like trea- 
son, as it were. We still complained heavily of such 
illegal and radical alterations. Their cry was : 'Every 
general conference is possessed of a right to form their 
own preliminaries.' Thus we see the government is 
subject to perpetual innovations. 



THE CHRISTIAN CHURCH. 91 

"It would have been an unspeakable blessing to the 
Methodist church, if we had been allowed to have done 
the business for which we met, because it would neces- 
sarily have led us into the very merit of the cause, or a 
full investigation of church government. I began to 
see that equity and gospel simplicity would be obliged 
to retreat, for power and policy would overcome the 
minority. I feared the ministers were carried away by 
an adventurous leader. I then arose, and stood before 
the assembly, with the New Testament of our Lord 
Jesus in my hand, and spake after this manner : Breth- 
ren hearken unto me, put away all other books, and 
forms and let this be the only criterion and that will 
satisfy me. (The italics are supplied, except the last 
word.) I thought the ministers of Christ would unani- 
mously agree to such a proposal. 

"But alas, they opposed the motion ! A certain 
member whose name was John (very likely Dickens) 
withstood me, and spake after this manner: 'The 
Scripture is by no means a sufficient form of govern- 
ment. The Lord has left that business for his ministers 
to do suitable to times and places, etc' I withstood him 
for a season, but in vain ; the motion was lost. I now 
saw, that moderate episcopacy was rising to its wonted 
and intended dignity. I discovered, also, that districts 
had lost their suffrages. 

"I considered that the stations of the Lord's ministers 
rested entirely with Francis (Asbury), so that unless 
that absolute power could be abridged the best of men 
might even be injured, and run out of the connection. 
I now moved again after this manner : Let a preacher 



92 REV. JAMES O'KELLT. 

who thinks himself injured in his appointment, have an 
appeal to the district conference. The motion was sec- 
onded, and warmly debated. William McKendree, with 
several more did with holy zeal strive with me for lib- 
erty. Conference adjourned till the second day of the 
next week, at which time they resumed the debates with 
double vigor. 

"Some professed fears, that if an appeal was allowed 
it would reflect on the wisdom and goodness of the 
bishop, etc. Others saw, or thought they saw, that such 
liberty would be injurious to the church, because preach- 
ers would ever be appealing ; and they would take each 
other's part, so that easy and wealthy circuits would be 
crowded with preachers, while the poor circuits would 
be left desolate. Heavy reflections on the conference ; 
had any other people said as much, it would have been 
thought hard persecution. Was this ignorance, or 
policy ? 

"It was urged by several, that the bishop always 
appointed well, as far as they knew. I prayed them not 
to arrogate infallibility to the bishop ; for in my judg- 
ment, he had made some very injudicious appointments. 

"Then arose an elder and spake after this manner: 
'Where is the man that will say, the bishop ever injured 
a preacher V The interrogative was repeated, and at 
last a young man whose name was Eice (perhaps Hag- 
gard), assured the conference that he had known two 
preachers who were injured by the Bishop as he 
thought. 

"Then members arose, out of order, as men alarmed, 
and as though treason had been heard. The very cry 



THE CHRISTIAN CHURCH. 93 

was 'He lias impeached the bishop.' The worthy min- 
ister arose and asked pardon, (for speaking the truth) 
inasmuch as he did not intend it as an impeachment. 

"And it came to pass on the morrow, conference met 
pursuant to adjournment, and revived the former dis- 
pute. The appellants appeared to display invincible 
courage ; and, in a Christian spirit, (they) still opposed 
the oppressive measures, whereby the bishop or his dep- 
uty, might banish a minister, or expel him from the 
connection; for if a minister should refuse to take a 
station, even in the British Islands, he must be neg- 
lected, having no station ; and stand as a cipher, with a 
wounded character. One arose and held forth after this 
manner : 'This may satisfy those who desire an appeal, 
that is they may appeal to the general conference.' My 
answer to this illogical proposition was after this man- 
ner : Shall a preacher who is injured this year, then, 
after passing through his distress, (if not death), at 
the expiration of four years, appeal ? For what ? For 
vengeance ? The mischief has been done. Moreover, 
what happened the last evening has not escaped my 
memory; a worthy character had to ask pardon for de- 
claring the truth when asked ! However, to come to the 
point at once, if you desire any further testimony rela- 
tive to the bishop's injuring any one: I am the man he 
has injured.* 

"There followed a profound silence, a few sighs, but 

no reply. Had there been aught against me, then was 

the time to have tried me, when I laid myself at their 

* For confirmation of this statement see Chapter 12, verse 14, 
of O'Kelly's Apology. 



94 REV. JAMES O'KELLY. 

own judgment seat. A little after the going down of the 
sun, conference adjourned to the Dutch church, where a 
long dispute was finished by candle-light. The debates 
were more powerful than ever, yet with a deal of Chris- 
tion moderation, I was entirely silent. Hope Hull, a 
worthy elder, sounded a proper alarm. He exceeded 
himself by far ; I could wish his words were written in 
a book. He spake after this manner : 'O heavens ! 
Are we not Americans ? Did not our fathers bleed to 
free their sons from the British yoke ? And shall we 
be slaves to ecclesiastical oppression V He lifted up his 
voice and cried, 'What, no appeal for an injured 
brother ? Are these things so ? Am I in my senses V 

"Henry (Willis) arose, and displayed his political 
abilities, exclaiming against a balance of power; with 
an essay on church history. Stephen Davis, in whom 
was the spirit of wisdom, withstood the celebrated 
Henry (Willis) assuring us, that the last arguments 
were badly founded, Ve are far gone into popery.' 

"Quickly after this the vote was taken. Ah ! fatal 
hour, the motion was lost, and out of an hundred and 
more, we had a small minority. Some withdrew from 
that hour, resolving to enjoy their liberties at the ex- 
pense of society; and hold fast faith, and a good con- 
science. Will not these words cause the ears of an 
American to tingle? Shall an injured man have an 
appeal ? No I" 

Thomas Ware, a preacher who was present, gives the 
rationale of the defeat of Mr. O'Kelly's motion. He 
says: "Had O'Kelly's proposition been differently 
managed it might possibly have been carried. For my- 



THE CHRISTIAN CHURCH. 95 

self I did not at first see anything very objectionable 
in it. But when it came to be debated, I very muck 
disliked the spirit of those who advocated it, and won- 
dered at the severity in which the movers, and others 
who spoke in favor of it, indulged in the course of their 
remarks. The advocates of the opposite side were 
more dispassionate and argumentative. Hearing all 
that was said on both sides, I was finally convinced that 
the motion for such an appeal ought not to carry."* 

Dr. E. J. Drinkhouse in his History of the Metho- 
dist Reform and the Methodist Protestant Church on 
page 436 has this to say regarding the loss of Mr. 
O'Kelly's motion: "The sagacious Asbury foresaw 
what would thus happen under O'Kelly's leadership, 
and, by frequent absences from the conference, his mag- 
netic personal presence, awesome to most of the preach- 
ers, was lost upon the advocates of repeal, and Dr. Coke 
gave them full latitude for extreme denunciations de- 
generating into personality. There were enough pres- 
ent on the other side, wily and composed, who urged on 
their opponents. It is also a common experience in de- 
liberative assemblies, that a proposition, however popu- 
lar at first, by acrimonious debate gets into a position 
of doubt, and then, the longer it is continued, the less 
its chances of success ; its timid friends absenting them- 
selves, and so a default. Over confidence was another 
element in the defeat. Coke was believed to favor it 
until he arrived and showed his perfidy. O'Kelly 
had rallied most of the leading preachers, so that he 

* Drinkhouse's History of the Methodist Reform and the 
Methodist Protestant Church, Vol. 1, pp. 435-6. 



96 REV. JAMES O'KELLY. 

came to Conference backed, as he believed, by a strong 
majority, and be presumed upon it. It was kept a full 
week upon the anvil of discussion, and was beaten out 
of all shape. A night session was called, sure to dis- 
temper speech and action. One hundred and fifty 
members in the city, the vote was taken by something 
over a hundred. These considerations are recited be- 
cause otherwise it is impossible to account for the defeat 
of a measure every way amenable to reason. It had 
just been carried by the English preachers, among other 
guarantees in the British Conference, of 1792, and from 
which Dr. Coke was fresh. He knew of it, and proba- 
bly informed Asbury, but they made no sign. If 
O'Kelly knew of it, it was not brought forward. But 
it is morally certain he did not, for it would have been 
a powerful argument on his side, and would probably 
have settled the vote affirmatively. It has continued a 
constitutional right of every Wesleyan preacher the 
world over. It has been incorporated into the organic 
law of all liberal Methodism. It is an essential feature 
of the Methodist Protestant Church, and wherever 
adopted it has proved a safeguard with no injurious 
results to the itinerancy of the Church." 

From this we are led to believe that our surmise some 
pages back was perhaps correct, viz: that the debate 
was drawled out for some days in order that the preach- 
ers might become disgusted with the one question, and 
many would leave to attend the revival, and when an 
opportune time arrived the question was put and lost. 
"The Right of Appeal" in one way or another is yet 
working its way into American Methodism, it has had 



THE CHRISTIAN CHURCH. 97 

its substitute in English Methodism since 1791, and the 
Methodist Protestant Church is an example of its 
growth in the old church in America.* 

* Some of them (those in favor of the "Eight of Appeal") 
said that "It was a shame for a man to accept such lordship, 
much more to claim it, and that they who would submit to this 
absolute dominion must forfeit all claims to freedom, and ought 
to have their ears bored through with an awl, and be fastened to 
their master's door and become slaves for life." One said that 
"To be denied such an appeal was an insult to his understand- 
ing, and a species of tyranny to which others might submit if 
they chose, but for his part he must be excused for saying he 
could not." 



CHAPTER VIII. 

James O'Kelly' s Secession From the Methodist 
Episcopal Church — Efforts to Reconcile — Mr. 
Asbury's Conduct Toward O'Kelly — The Con- 
ferences in Charlotte County and at Piney 
Grove — The Manakintown and the Lebanon 
Conferences. 

Rev. Jesse Lee in his history, says : "The next morn- 
ing when conference assembled we received a letter from 
Mr. O'Kelly, and a few other preachers, directed to the 
conference, informing ns that they could no longer sit 
among ns, because the appeal was not allowed." When 
the "Right of Appeal" was lost O'Kelly and some of 
his most ardent supporters, felt that their cause was 
lost, and that the hope of religious freedom, in the ranks 
of Methodism, was a thing of the past, and so this letter 
was sent to the conference, and they began at once to 
consider what plan would be best for them in the future. 

We shall see what Mr. O'Kelly's motive was for 
withdrawal. Note the circumstances. O'Kelly writes : 

"It was surely a very fatal hour of papal darkness, in 
which a law passed, that an injured minister in the 
church of Christ, should have no redress; men may 
make a thousand turns, yet the declaration remains a 
solemn truth which gave birth to a separation. After 
conference adjourned, I discovered my worthy friend 
and loving brother Woods, standing at my side waiting 
to conduct me and my few true brethren, through the 
dark to his house. There were we tenderly received, 



THE CHRISTIAN CHURCH. 99 

and refreshed. The Lord remember him in mercy, and 
his worthy Christian lady, whose name is Mary ; whom 
I dearly love in the Lord. Should they hereafter re- 
ject and despise me, I hope forever to love and esteem 
them both. 

"I spent a great part of that night in groans and 
tears ! On the morrow I implored the God of heaven to 
give me understanding. I consulted my friends, and 
in the fear of God, resolved not to return to conference. 
Further events were hid from me, I had only to look to 
God and walk by faith. 

"I wrote to the synod a mournful farewell, saying, 
you now have the overflowing of a full heart. Adieu. 
I was informed that my letter was read in conference, 
against the will of the president : many tears were shed, 
etc. Several preachers were in that assembly who had 
been brought home by my ministry, under God. They 
knew I had been a father and a teacher to them. 

"I still staid at my lodging, and it came to pass, they 
sent a committee to treat with me. I took them into 
my room, and we conversed freely, and lovingly; 
although they could not defend the government, nor the 
conduct of the president, yet they thought it advisable 
to submit. We kneeled down and prayed, and our 
prayers were immediately answered. We parted in 
love and tears. They reported in conference (if I was 
rightly informed) that they believed God was with me, 
and that I was aiming at his glory." 

We pause to make an observation. Bear the report 
of this committee in mind when you read some of the 
cruel things that were said about O'Kelly a little later in 



100 REV. JAMES O'KELLY. 

his career — when the conference found he could not be 
reconciled, and see how the two will compare. It re- 
minds one of the two days our Saviour spent near and 
in Jerusalem, when the multitude said one day, 
"Blessed be the King that cometh in the name of the 
Lord," and in a very short time the multitude cried 
to Pilate, "Crucify him, crucify him, away with this 
man and release unto us Barabbas." 

"Thomas (Coke) was much displeased, arose and 
spake after the following manner: 'I am/ said he, 'I 
am obliged to extend charity toward O'Kelly and others. 
They have done violence to their public faith; because 
they promised to abide by the decisions of this con- 
ference.' One arose and declared that the assertion was 
entirely wrong." (As we have seen this was never 
promised by Mr. O'Kelly. We can see also that he had 
done no more violence to his public faith than his ac- 
cuser, Dr. Thomas Coke; and the inquiring reader is 
respectfully referred to his letter to Mr. O'Kelly from 
Wilmington, already quoted in this work; and to his 
letter to Bishop White, of Philadelphia, given in full by 
Dr. Drinkhouse in his History of the Methodist Reform 
and the Methodist Protestant Church, Vol. 1, p. 398-9 
and 400.) "Then arose Thomas (Coke) in great 
warmth, and bound it with an affirmation, in the follow- 
ing manner: He lifted up his hand — I suppose to 
heaven, and offered to stake his salvation, on pain of 
damnation, to the truth of his assertion ; or nearly so." 

Continuing Mr. O'Kelly says: "A member of the 
conference came to my lodging, and gave account of the 
conduct of Thomas (Coke), and that my character and 



TEE CEBISTIAN CEURCE. 101 

others were thereby injured. I wrote to Thomas 
(Coke), after this manner: O, sir, reverse the case. It 
was thyself that acted thus. 'Tis you that betrayed thy 
trust to me and others. You know this conference was 
called to investigate the new constitution, and to exam- 
ine into past conduct ; and our cause at this court of ap- 
peal, is not suffered to come forward. The slander is so 
public, I earnestly desire Christian satisfaction. 

"The answer I received was after this manner : 'If 
you and the Virginia preachers will only meet me this 
night about the lighting of a candle, I will give you sat- 
isfaction.' " 

This much is given by way of parenthesis in order 
that the reader might see what happened in the confer- 
ence when Mr. O' Kelly and his friends were gone. We 
now go back to the cause of the separation. Mr. As- 
bury says: "Mr. O'Kelly being disappointed in not 
getting an appeal from any station made by me, with- 
drew from the connection and went off. For himself 
the conference well knew he could not complain of the 
regulation." James O'Kelly had been appointed to the 
Southern District of Virginia for ten consecutive years 
as elder, and such was his influence that he had nothing 
personally to fear as to his appointments, so we can see 
that it could not have been for a selfish motive. There 
was nothing for him to gain by having the "Right of 
Appeal" passed, yet he threw himself into the breach 
with the utterly unselfish purpose of securing protection 
to his preacher brethren, and not for himself. 

By some it was charged that he was ambitious to be a 
bishop. It is true that Jesse Lee and himself by their 



102 REV. JAMES O'KELLY. 

friends at least, were quasi candidates. When this 
imputation was heard by Mr. O'Kelly he made the 
solemn affirmation, "I arose before the people, and spake 
after this manner, — I can appeal to the Lord, and am 
now ready to be qualified, that the man hath belied me 
to my face." This does not look as though he was ever 
ambitious to be a bishop. When these accusations are 
all sifted out and found untrue, there can be but one 
motive assigned, namely, protection to the injured 
preacher, whoever he might be. The protection was to 
be for others, and not for himself. 

After sending the letter before mentioned, Mr. 
O'Kelly and the preachers that were particularly influ- 
enced by him, waited in town for a day or two longer, 
and then set off for Virginia, taking their saddlebags, 
great coats, and other bundles on their shoulders and 
arms, and walked on foot to the place where they had 
left their horses, which was about twelve miles from 
town. Rev. Jesse Lee says in regard to their depart- 
ure : "I stood and looked after them as they went off, 
and observed to one of the preachers, that I was sorry to 
see the old man go off in that way, for I was persuaded 
that he would not be quiet long, but would try to be at 
the head of some party. The preacher then informed 
me that Mr. O'Kelly denied the doctrine of the Trinity 
and preached against it, by saying that Father, Son, and 
Holy Ghost were characters and not persons ; and that 
these characters all belonged to Jesus Christ. That 
Jesus Christ was the Father, the Son, and the Holy 
Ghost. The preacher further said that it was his inten- 
tion to have had O'Kelly tried at that conference for the 



THE CHRISTIAN CHURCH. 103 

false doctrines which he had been preaching; and he 
believed that his leaving the conference was more out of 
fear of being brought to trial than on account of the 
appeal. But so it was Mr. O'Kelly never more united 
with the Methodists." 

In regard to the first part of the quotation we would 
say that it seems that he did not so much desire to be at 
the head of some party as he did that all might have 
religious liberty, for had he desired to be at the head of 
some party he would have commenced work in that 
direction long before that time, and he would never 
have labored so hard to get the reform measure passed 
by the Methodist Episcopal Church of America. 

In regard to the accusation we will say here and now 
that the name of this scandalizing preacher has never 
been known to this writer. More, Rev. Jesse Lee, and 
Bishop Asbury, seem never to have heard of the accusa- 
tion before this time, and we may believe from what 
will follow that they paid little attention to its weight.* 

The quotation from Mr. Lee has done James O'Kelly 
and the Christian Church more harm than any other 
paragraph of the same length ever penned to this date, 
and we make the rebuttal of this the subject of one 
chapter in this work. 

One historian says of Mr. O'Kelly at this time : "He 
was a veteran, broken with age, an Irishman of fiery 
temperament, and, as usual with such temperaments, his 
conscience was weak and easily swayed by his preju- 
dices ; weak to yield to them, but strong to defend 

* See Bishop Asbury's letter sent by messengers to Mr. O'Kelly 
after his return home; also the account of the committee meeting 
at night during the sitting of the Baltimore Conference. 



104 REV. JAMES O'KELLY. 

them." Let us examine this more closely. He was 
now only about fifty-eight years old, and able to walk 
twelve miles with saddlebags, great coat and other bag- 
gage, and such was his vitality that he lived to be nearly 
ninety-two years old. The reader may judge for him- 
self what light was thrown on Mr. O'Kelly and his ad- 
herents when they would not be reconciled. 

Pure and simple secession is rarely justified and sel- 
dom succeeds. Mr. O'Kelly's withdrawal was a case 
of pure and simple secession. When the letter was re- 
ceived in conference from Mr. O'Kelly, Bishop Asbury 
at once set Dr. Coke in motion to conciliate him if pos- 
sible. They knew his worth, and knew it meant a 
heavy collateral loss ; they knew his power and influence 
in his section, and that a giant's strength was necessary 
to cope with him. Mr. O'Kelly was accordingly in- 
vited to an interview with Dr. Coke in private as we saw 
in the beginning of this chapter. We will now let him 
tell what was said and done : 

"We met him at the time and place, took a room to 
ourselves, and there we withstood him to the face. I 
rehearsed his former engagements with me and others ; 
and I considered such treatment exceedingly cruel. 
Stephen (Davis) not only charged him of being guilty 
of false assertions, but vulgar swearing. I was grieved 
at the hard speech. The Dr. appeared very calm. The 
little man confessed his sins, charged himself with false 
zeal, and in a very gentle manner, asked pardon ten 
thousand times. 

"After these things, it was asked (in private) on what 
terms I would return. I answered after this manner: 



THE CHRISTIAN CHURCH. 105 

In my distress for peace sake, only let an injured man 
have an appeal and I will return. He answered and 
said unto me, 'That can not be granted.' 

"On further consideration I condemned my conduct, 
in that I offered to return on such slender terms ; for I 
knew the government to be destitute of Scriptural au- 
thority. But such was my weakness, not knowing at 
that time what to do." 

He then left Baltimore, as told by Rev. Jesse Lee, 
accompanied by Revs. John Robinson, Rice Haggard, 
John Allen, William McKendree and perhaps a few 
others, who subsequently helped him although they did 
not secede at this time. 

Again Mr. O'Kelly says: "John (Robinson?) asked 
me what I thought of doing. My answer was, I must 
preach the gospel wherever a door is opened, etc., but I 
have no intention of a separate party. My brother 
answered and said, 'suppose souls are converted to God 
through your instrumentality, and ask your advice, 
what counsel would you give?' I answered him again 
after this manner ; perhaps I should advise them to join 
the Methodists, rather than live out of society. 'Alas,' 
said he, 'will you advise others to subscribe to a govern- 
ment that you believe is quite destitute of divine au- 
thority ?' I knew not what to answer." 

Concerning the trip home Mr. O'Kelly gives the con- 
versation above and then says : 

"Indulgent heaven protected me home and the testi- 
mony of a good conscience supported my troubled mind. 
I set my heart to seek God, and to live one day at a 
time, as if never to see another. In the course of a few 



106 REV. JAMES O'KELLY. 

days, there came messengers from Francis (Asbury) 
to me, to let me understand his sorrow, in the loss of 
his right eye, right hand, and right foot. Moreover, I 
was to have free access to their pulpits, and the snm of 
£10 annually because I had suffered so much for the 
cause of truth and liberty* 

"I accepted the former but not the latter. I went 
out again, preaching the everlasting gospel. Here we 
discover the unscriptural degree of power over the peo- 
ple. If Francis gives a grant to any minister to preach, 
and administer among them, their doors must be open. 
Then, if Francis sends his authority to shut the doors 
against the same minister, none must open. This is 
the 'power of the keys.' 

"And it came to pass in those days (in my travels) I 
met with a present of £10 sent me from Francis (As- 
bury.) With the advice of friends I received it, and 
gave it in part pay, the same day, for a saddle horse, if 

* At the Manchester Conference, Nov. 26th, 1792, Bishop 
Asbury himself made the following motion: "That whereas Mr. 
O'Kelly was an aged and dependent man, and might be driven 
by necessity to certain measures which in other circumstances 
he would not have recourse to, it would be best, if he would con- 
sent to it, to let him have a supernumerary station and his usual 
salary." In the place of this motion the following was passed 
by a majority: "Whereas, it appears that James O'Kelly's ab- 
sence intimates an intention in him to stop traveling at large, 
as we suppose on account of his not being allowed an appeal; 
we, the Manchester Conference, conclude that if the rejection 
of the motion for the appeal be his only objection, and if he will 
travel, we will grant him the exclusive privilege of traveling 
where he pleases, of preaching where he pleases, and his £40 per 
annum, as usual: Provided, nevertheless, that he shall be amen- 
able to the Conference for his moral and ministerial character." 



THE CHRISTIAN CHURCH. 107 

I remember right. But behold the preacher who paid 
me the money, according to order, and took my receipt, 
took the advantage of me, and published abroad, that I 
received support from them. 

"After these things I was met by one of their elders, 
who blamed me for leading the people into the nature of 
church government ; whereas, they had no business with 
such knowledge. He added the money received also. 
I knew if I had my due, I ought to have had ten times 
as much. However, I was willing to replace it. Surely, 
continued I, you did not intend it as hush money. The 
people will ask, aud I shall teach,' 7 etc. 

From these things we make this observation: James 
O'Kelly was one who could neither be coaxed, nor bribed 
from what he believed to be right. An English soldier 
had tried this plan with him before, as we have seen, 
and it would not work; and an English preacher could 
not move James O'Kelly from his rights, and the truth. 
Seeing this, Mr. Asbury left him and turned his atten- 
tion to Rev. William McKendree. 

James O'Kelly had no plan for future work. He had 
taken no forethought. He went to the Baltimore Con- 
ference certain of Dr. Coke's assistance, and that meant 
success, and his ardent temperament could not brook the 
mortification of defeat. A writer has said: "Every 
revolution should be wrought out in men's minds before 
it takes the shape of action." Another has said: "~No 
good general ever planned a battle well until he prepares 
for defeat." Another has said: "Mankind needs time 
to accommodate themselves to great changes." Mr. 
O'Kelly, without intending it, was driven onward by the 



108 REV. JAMES 0' KELLY. 

pressure of those disaffected elements which the ''aristo- 
cratic system," Dr. Coke's favorite phrase for the policy 
then prevailing, had fomented, and which had lain dor- 
mant for a long time — at least since the General Con- 
ference of 1784. The thoughtful laity throughout the 
connection felt the galling yoke, and were only waiting 
an opportune time to assert their recognition. This is 
plain from the large concessions made the laity in the 
"Republican Methodist Church" as organized by James 
O'Kelly and his associates, and it can be shown that this 
was not responsible for the poor success of the Christian 
Church in its infancy. 

Both Mr. Asbury and Mr. O'Kelly at this time were 
confronted by situations that were perilous in the 
extreme. Each seemed to have recoiled from the con- 
sequences and resorted to pacificatory means of averting 
a formal division. To show this we will give a quota- 
tion from Mr. Asbury's "Journal," Yol. 2, page 148 : 

"We- agreed to let our displeased brethren preach 
among us and as Mr. O'Kelly is almost worn out the 
conference acceded to my proposal of giving him his 
£50 per annum, as when he traveled in the connection, 
provided he was peaceable, and forbade to excite divi- 
sions among the brethren." 

At the Conference at Manchester, Virginia, Mr. 
Asbury left the Methodist pulpits open to him and the 
money to be given him was as each said for past services. 
However this was never received. This suggested neu- 
trality did not, could not, last long. Mr. O'Kelly says : 
"I was quickly shut out of doors ; none to publish my 
appointments, the people warned against hearing me 



THE CHRISTIAX CHURCH. 109 

preach the gospel. This act of cruelty did not satisfy 
the rage of false zeal, but they fell upon my character, 
even to cruel reproaches. They picked up and retailed 
things they can not prove." 

At this time Charlotte County, Virginia, was the hot- 
bed of O'Kellyism. Two meetings of the aggrieved 
members who sided with their loved elder and leader 
were held. Bishop Asbury, in his "Journal," Vol. 2, 
page 160, says: "I heard there was a conference ap- 
pointed for the followers, or adherents, of James 
O'Kelly, at Keese Chapel in Charlotte County, Vir- 
ginia, in 1792, to form what they called a free constitu- 
tion, and a pure church, and to reject me and my crea- 
tures." Perhaps both meetings were held at the same 
church.* 

At one of these meetings the seceders strove hard for 

union with their Methodist brethren, and even sent 

John Chapel and E. Almonds "over the great mountains 

with their petition" to Bishop Asbury for a reunion. 

Here they only asked for "some amendments." All 

their efforts were in vain. Mr. O'Kelly himself with 

others then drew up a very humble petition, pointing out 

a few of the evils they saw in the government of the 

Methodists, and prayed for union. "The people were 

forbidden," Mr. O'Kelly writes, "to sign these petitions, 

* This church continued to be a place of worship for the 
Christians until the year 1879; at that time there were but few 
members, and they were unable to have regular preaching, the 
prospects were not good for a live church, and so a resolution was 
introduced in the North Carolina and Virginia Conference 
authorizing Hon. John M. Moring to sell the church and lot at 
Eeese Chapel, Charlotte County, Virginia, for the benefit of the 
said conference. 



110 REV. JAMES 0' KELLY. 

on pain of expulsion from the Methodist Church, 
although it was urged by some that there was no law in 
the book of discipline against signing a petition. But 
the law was produced in the late book of discipline, page 
58, because it amounted to the sowing of discord, etc. 
Thus our petitions fell through. The preachers de- 
sired all who were dissatisfied with the government to 
go out." 

From the quotation given from Mr. Asburv's "Jour- 
nal," Vol. 2, p. 160, and the account of Mr. O'Kelly, we 
get an idea of the situation again. We find that Mr. 
O'Kelly and his associates were asking and pleading 
for a compromise and union in their petitions to the 
bishop, and he was misreading their motives, and in- 
tentions. Mr. O'Kelly and his followers were at this 
time looked upon by the Methodists as aggrieved mem- 
bers, and they considered themselves as members of the 
Methodist Episcopal Church. The idea of entire sep- 
aration did not seem to have entered their minds. Their 
names were not dropped from the Methodist records 
until the next year. 

Before the Virginia Conference met at Petersburg, 
Nov. 15, 1793, Mr. O'Kelly and his associates held 
a conference, August 2, 1793. We will let him tell 
his own story of the proceedings. 

"And it came to pass after these things, we appointed 
a conference at Piney Grove in Chesterfield County, 
(Virginia) to confer on our present distress. We met 
according to appointment, and conversed on the subject 
of church government. We unanimously condemned 
the Episcopal government; but we desired union with 



THE CHRISTIAN CHURCH. Ill 

the people, and the method we pursued for the purpose 
was, we proposed an address to the bishop, individually, 
for him to consider our distress, and give us to meet 
with them on the occasion. We told him, we only re- 
quested that the present form of government might be 
examined, and tried by the Scripture, and amended 
according to the Holy Word. By so doing we hoped 
that a permanent plan for the union might be estab- 
lished. As for the time we would cheerfully wait. 

"We elected men to carry in our address, and then 
adjourned until December. 

"And it came to pass in those days, that Francis 
(Asbury) came on to conference in Petersburg, where 
he met with our address; but Francis being (as he calls 
it) a long-headed Englishman, and seeing the request 
so generous, that to refuse would disgrace him, and to 
comply would undo him, he threw it into chancery; I 
say into conference, and the result was, me has no power 
to call a meeting.' Then he denied our request. It 
was very cruel in the preachers, supposing Francis 
(Asbury) had no power, for them to suffer it to be. 
The reader will need no interpreter to tell the meaning 
of such conduct ; it can speak for itself. 

"And it came to pass on the twelfth month (of 1793) 
about the 25th day of the month, we met pursuant to 
adjournment at Manakintown to receive the answer 
from Francis (Asbury). Our friends made report that 
his answer to us was, 'I have no power to call such a 
meeting as you wish ; therefore, if five hundred preach- 
ers would come on their knees before me, I would not 
do it.' 



112 REV. JAMES O'KELLY. 

"The answer sounded in onr ears like the voice of 
Eehoboam. Therefore all hope of union was sunk. 
Nothing remained but 'to thy tents Israel.' The 
door to the negotiation was shut. Therefore, a separa- 
tion, or a slavish submission, was unavoidable ; and we 
unanimously chose the former. 

"We formed our ministers on an equality; gave the 
lay members a balance of power in the legislature, and 
left the executive business in the church collectively. 
But fearing we should err again, as we were young 
hands at the business, we resolved to establish nothing 
we had done before another general meeting. So ad- 
journed conference." 

The above facts prove conclusively that the "seces- 
sion" of Rev. James O'Kelly was not as precipitate as 
adverse historians would make it. It was over a year 
before the conference was held at Manakintown, Decem- 
ber 25, 1793. During this time the "seceders" had 
found that it was impossible to remain neutral. They 
decided simply not to submit, and were thus forced to 
form a separate organization. Manakintown was a 
memorable place, for there it was that the Virginia 
preachers, in 1779, under Dickens, Gatch, and others 
organized Methodism on a basis which would have 
placed it in harmony with the civil government, then in 
the throes of a successful revolution; they asserted and 
practiced the New Testament right of any body of 
Christians, in default of so-called regular order, to or- 
ganize, appoint a presbytery, ordain preachers and se- 
cure the ordinances. As is common in every religious 
strife, the tongue, that "world of iniquity," scattered 



THE CHRISTIAN CHURCH. 113 

firebrands, arrows, and death. Mr. Asbury in his " Jour- 
nal" makes allusion to the bitterness and uncharitable- 
ness of the "O'Kellyites," and he even goes so far as to 
make a confession, involving himself. He says, Febru- 
ary 2, 1793 : "I am not enough in prayer. I have said 
more than was for the glory of God concerning those 
who have left the American connection, and who have 
reviled Mr. Wesley, Mr. Fletcher, Dr. Coke, and poor 
me/ 9 Here is where Bishop Asbury's imagination 
seems to have led him into error. 

Has there been anything quoted from Mr. O'Kelly 
in this work that corresponds with Mr. Asbury's state- 
ment ? We have practically given his Apology in 
full up to chapter 20, and we have never yet seen one 
line from O 'Kelly's pen that could be construed as re- 
viling Mr. Wesley, or Mr. Fletcher. On the other 
hand he always speaks in the kindest possible terms of 
John (Wesley) of England, and, indeed, Mr. O'Kelly 
seems to have been one of the first to discover that Wes- 
ley's name had been left off the "Minutes" of the Ameri- 
can Conferences at the instance of some one. As for 
what he said about Bishops Asbury and Coke, the reader 
may form his own opinion as to which was correct. 

We are told that the Manakintown conference was 
well attended, and orderly in proceedings. It is possi- 
ble that there was only one traveling preacher present 
with Kev. James O'Kelly to join his fortunes with those 
of the new church, and that was Bev. Bice Haggard, 
who resisted all inducements offered to the "seceders" 
to return. This may be explained in the following 
manner : — the cost of such a stand in that day was very 



114 REV. JAMES 0' KELLY. 

great. The new church had no chapels, there was poor 
prospect for the support of the preachers, especially 
married men; and the whole power of the old church 
was brought to bear to try to crush the faction, and such 
was the spirit of persecution at the time that it was 
believed that to persecute was to do God's will. O'Kelly 
was joined by many local preachers, while the people in 
whole societies came to him and to the new church. 

The name "Republican Methodist Church" was 
adopted at the Manakintown Conference, perhaps be- 
cause the Republican party was strong politically, in 
Virginia at that time, and it was thought that it would 
add force to the movement. 

Contemporary history says that, at this meeting, Mr. 
O'Kelly, as their leader, ordained their preachers, but 
this fact he does not mention in his account of the pro- 
ceedings of the conference, but does tell that "as we had 
received letters from below, that we would consider 
their case, for they were as sheep having no shepherd ; 
two ministers were appointed to visit these brethren be- 
low, to give light on the subject, either by way of public 
debates, or in private conversation; then to take the 
sense of the people. This was done according to order, 
and about one thousand souls departed from the 
ERRORS of Methodist Episcopacy in a few days."* 

In regard to the next General Meeting Mr. O'Kelly 
has this to say: "Now it came to pass in the eighth 
month, on the fourth day of the month, in the year of 
Jesus Christ, 1794, the Republicans met in conference, 

* Perhaps "below" was in what is now the Eastern Virginia 
Conference. 



THE CHRISTIAN CHURCH. 115 

in Surry County (Virginia. )" (The place was then 
known as Lebanon Church, and now as "Old Lebanon" 
and is about one and one-half miles from the present 
Surry County Court-house. Hardly any trace of a 
church remains to tell the traveler and the antiquarian 
that it was there that this famous meeting was held.) 
"We held our conference with open doors that all might 
see and learn." (This was very different from the 
Asburyan rule of closed doors, and secrecy of adminis- 
tration.) "After much disputing, several resolutions 
having passed, we discovered plainly, the minority were 
much dissatisfied, and therefore I moved that the whole 
should be reconsidered, that all might be agreed, if 
possible. And it was so, that a committee of seven men 
were appointed to form a plan of government, and lay 
it before the conference on the next day. 

"The committee met, and strove hard for union of 
sentiment, and although we sought it earnestly with 
tears, yet to no purpose. At length it was proposed 
that we should lay aside every manuscript, and take the 
Word of God as recorded in the Scriptures. And it 
was right ; because the primitive church had no govern- 
ment besides the Scriptures, as written by the Apostles. 
But in order to lead the minds of the religious to the law 
and the testimony, having never been taught to search 
the Scriptures for church discipline, we drew up a 
small sketch, as a guide and a light to the connection, 
nearly on this wise : We learn from the Book of God, 
that the church in general, includes all the real Chris- 
tians in the world. Eph. 5:25; I Cor. 12:13, 14. 
Any number of Christians united in love, having Christ 



116 REV. JAMES KELLY. 

for their head, and center of union, constitutes a church. 
In the primitive church were twelve chosen ministers 
whom Christ called apostles. Luke 6:13. The same 
were chosen witnesses. Acts 10 :41. Those men were 
ambassadors, and possessed the keys of the kingdom, 
even the spirit of truth, which opened to them the mys- 
teries of the kingdom of God ; therefore Christ spake in 
them and by them; thus were they fully qualified, and 
authorized to write the last will and testament of our 
Lord and Saviour, Jesus Christ. There were elders in 
the church besides the apostles, who labored in the word 
and doctrine. Some of these could prophesy, speak 
with tongues, interpret, etc. But after those extraordi- 
nary days missionaries had run their race, and only one 
order of ministers existed in the church. Acts 20 :17." 

The first and most important thing that claimed their 
attention was by what name they should be known to the 
world. As we have said before, the organization had 
been called "Republican Methodist Church," from the 
fact that it was to be run on Republican principles ; all 
to stand on an equal footing, and each to have a voice in 
the church. 

Finally Rev. Rice Haggard stood up in the meeting 
with a copy of the New Testament in his hand and said : 
"Brethren, this is a sufficient rule of faith and practice, 
and by it we are told that the disciples were called 
Christians, and I move that henceforth and forever the 
followers of Christ be known as Christians simply." 
The motion was unanimously adopted, since which time 
they have had no other name for their organization. 

Next a Rev. Mr. Hafferty, of North Carolina, moved 



THE CHRISTIAN CHURCH. 117 

to take the Bible itself as their only creed, and this too 
was carried, and has so remained to this day. 

Mr. O'Kelly says in regard to the report of the com- 
mittee of seven : 

"And it came to pass on the morrow, when 
conference had met, the brethren all present, the 
committee made report, and the saying pleased the mul- 
titude. Indeed the people rejoiced at the consolation, 
and gave glory to God for the light received. Thus, the 
blessed Jesus was proclaimed King, and the Head of 
the people, without one dissenting voice, cordially re- 
nouncing all human institutions in the church, as being 
a species of popery, and not fit to govern souls. Then 
as free citizens in the land of Columbia (America), and 
servants of the great King, we proceeded according to 
divine order, to ordain elders. 

"Those preachers who were eligible, were set before 
the church, and the holy qualifications, as laid down by 
Paul, were read and explained. The church was then 
desired to say, if those men were their choice, or not. 
Then after prayer, we proceeded in the following man- 
ner: In the name of our Lord Jesus Christ, by the 
authority of the Holy Scriptures, with the approbation 
of the church, and with the laying on of the hands of the 
presbytery, we set apart this our brother, to the holy 
office of an elder in the church of God : In the name of 
the Fathef, and of the Son, and of the Holy Ghost, 
Amen. 

"Thus the despised minority began to build on the 
true basis, our sure foundation. We were much de- 
lighted to find that the true hierarchy, or primitive 



118 REV. JAMES 0' KELLY. 

church government, which came down from heaven, was 
a republic, (Eph. 11:12,) although 'Christian Church' 
is the name. 7 ' 

In doctrine the Christians did not differ from the 
Methodist societies, but in the matter of church govern- 
ment they did. The whole cause from the beginning 
had been purely governmental, and not doctrinal, as 
some would try to show. Theirs was to be a "Republi- 
can" — no slavery — glorious church, free from all the 
evils of misgovernment. One of their first measures 
was to enact a leveling law. All preachers were to 
stand on the same footing. ISTo grades were to be 
allowed in the ministry. ~No superiority or subordina- 
tion was to be known among them. !No one was to dic- 
tate to the other, and all were to be allowed the liberty 
of private judgment, so far as it did not conflict with 
the teachings of the New Testament. The lay mem- 
bers were to be allowed more liberty than they had been 
under the old system, from which they had separated. 
They agreed that all their plans and regulations made 
at their conferences should be merely advisory. Each 
individual church should call its own pastor, and was to 
enjoy the greatest possible freedom. 

Mr. O'Kelly says : "We very plainly felt the loss of 
union with our Episcopal brethren. The preachers, 
especially, were much irritated, as the bitter saying 
published in their last minutes will show. The words 
are written thus: 'A few, indeed, who were as great 
enemies to the civil government under which they lived, 
as to our discipline, have left us ; and now we have not 
a jarring string among us.' The cruel assertion above 



THE CHRISTIAN CHURCH. 119 

written, is as destitute of truth as of love. We took it 
into consideration in our last conference, and it was 
unanimously answered thus : 'It is the unanimous 
opinion of this conference, that the charge is unjust 
and cruel ; and so far as it applies to us, false/ ' Later 
is given a letter from Mr. O'Kelly in which he an- 
swers the charge fully, and so we need only make one 
or more observations. 

Mr. O'Kelly was put down as an enemy to the civil 
government, but alas, how untrue ! During the struggle 
for independence, James O'Kelly was going from 
church to church preaching the gospel of peace to the 
distressed people, standing his draft as other men, serv- 
ing his country faithfully, at the time that tried men's 
souls, marching on foot until he was completely worn 
out, made prisoner, and almost famished for bread be- 
cause he would not disclose valuable information to the 
enemy. Escaping the enemy's hands, he again took up 
arms as a foot soldier, and was honorably discharged at 
the close of the war. And when the war was over he 
returned home to help rebuild that which the cruelty of 
war had destroyed. He once asked his accusers "which 
of the itinerant men have paid more to the support of 
government than I have done I Let us proceed to show 
receipts." And the challenge was never answered. 

Compare briefly the career of his accuser. When the 
Revolutionary War broke out Mr. Asbury went into 
hiding at Judge White's, in Delaware, for fear of the 
Americans. Judge White was a Tory and so was Mr. 
Asbury, and that meant that they were not favorable 
to the cause of the Americans. When the troublesome 



120 REV. JAMES O'KELLY. 

days of trial came lie left his people to find the way of 
life the best they might, but his person must be safe, if 
possible, from those very people to whom he had been 
preaching, and who afterward set up the Republic. 
After the government was set up, we have never seen 
any record as to where or when he paid any taxes, or 
rendered any service whatever to the government. Let 
the reader make up his own mind as to who was the 
enemy to the civil government, and who was its true 
and tried friend. 

The crisis had now come, the breach could not be 
healed, and no further attempts were made on either 
side to do it. The news of O'Kelly's "secession" soon 
became noised abroad throughout the connection, and 
polemical discussions divided the brethren, both of the 
ministry and the laity. It extended north as far as 
New England. About twenty-five preachers, in vari- 
ous parts of the connection, had ceased to travel, four 
had withdrawn. 



CHAPTER IX. 

The Lebanon Conference of 1791 — The Results. 

The ministers who met in "Old Lebanon Church/' 
and organized the Christian Church, in August of 1794, 
had no other light than the spirit of God which 
illumined their hearts, and a love for religious liberty, 
which led them to fly from the first approach of ecclesi- 
astical bondage, and a determination to see in this 
newly occupied country the right of private judgment, 
and the liberty of conscience, extended to all ; and they 
set out upon their work not knowing, or even dreaming, 
of the results that would follow. 

The reader will see that the motions by Revs. Rice, 
Haggard and Hafferty, and adopted at this conference, 
had in them the embodiment of the same truths that are 
found in the Cardinal Principles of the Christian 
Church of to-day. We mention these here, to show 
that there has been no necessity for a change since they 
were first adopted: 

1. The Lord Jesus Christ is the only Head of the 
Church. 

2. The name Christian to the exclusion of all party 
and sectarian names. 

3. The Holy Bible, or the Scriptures of the Old and 
New Testament our only creed, and a sufficient rule of 
faith and practice. 

4. Christian character, or vital piety, the only test of 
church fellowship and membership. 



122 REV. JAMES O'KELLY. 

5. The right of private judgment, and the liberty of 
conscience, the privilege and duty of all. 

With this broad platform, the name Christian as a 
distinctive title, and an expression of their acknowledg- 
ment of Christ as the Great Head of the Church, deter- 
mined to receive and teach no doctrine that is not clearly 
revealed in the Bible, and to exact no test of Christian 
fellowship but Christian character or vital piety, extend- 
ing the hand of brotherly love and union to all who love 
the Lord Jesus Christ, and live in obedience to his com- 
mands, they spread their banner to the breeze, and for a 
time so attractive was the inscription on it that hun- 
dreds and thousands were ready to forsake former asso- 
ciation's and do service under the new banner. 

From the time of the adoption of their principles, 
Mr. O'Kelly, and his associates in the ministry, began 
aggressive work trying to save the world. For his part 
he labored incessantly to promote the interests of the 
young body, and, as we learn from Methodist historians, 
his labors were abundantly blessed. He was well and 
favorably known in the district in which he had labored 
so long, and with so much zeal. 

During the years of this religious upheaval states- 
men had been busy trying to carve out free constitutions 
for the different states, and the thinking public had be- 
come deeply interested in the subject, the thought of the 
times naturally leading to freedom in church as well as 
in state. 

It is said of O'Kelly that "he tried to impress his 
views on the Methodists of Virginia and North Caro- 
lina, and that he was firmly opposed by Nicholson, 



THE CHRISTIAN CHURCH. 123 

Leroy Cole, and William McKendree" who had re- 
called his resignation and was again in the Methodist 
ministry. These met Mr. O'Kelly in a public discus- 
sion in Portsmouth, Virginia, perhaps on the site of the 
old Methodist church yard on Glasgow street. This 
church remained Methodist, and the historian says that 
it was saved from a violent rupture by the discussion. 

O'Kelly was very successful in the section where he 
had labored so long, and some of the churches, or socie- 
ties, were brought over entirely to the new church. The 
ministers from the Methodist Church who "seceded" 
with him, in many instances brought their churches as 
well as their meeting-houses, with them. And in many 
instances, also the majority of the laity were favorable 
to the principles of the Christian Church, and the 
minority who remained loyal to the Methodist standard 
retired. 

As to the popularity of the movement, we may judge 
by a comparison of the returns of the Methodist Church 
from his old district where his influence was greatest, 
that the people generally liked the new organization far 
better than they did the old. The year after the Leba- 
non Conference the number of communicants in the 
Methodist Church of Virginia decreased 3,670, and a 
writer said "they began to feel the effects of the division 
caused by the incessant efforts of James O'Kelly, and 
his followers." The Methodist returns for 1797 showed 
a decrease of 300 white members, in 1798, with sixty- 
three preachers on Virginia soil, and five hundred and 
forty members added from revivals, there was a small 
decrease. In 1799 the decrease was 336 whites, and 



124 REV. JAMES O'KELLY. 

120 blacks. These decreases occurred notwithstanding 
the fact that the Methodists marshaled all their forces 
against the Christian Church, and were continually 
holding revivals in this section, and doing aggressive 
missionary work, and organizing new churches among 
the frontier settlements. 

From such facts and figures we again get the idea 
that Mr. O'Kelly was a brilliant preacher, and had a 
strong hold upon the affections of the people. 



CHAPTER X. 

Preachers in the Christian Church — Some Who 
"Seceded" With O'Keley, and Others Who 
Joined Later. 

History has left only a partial list of O'Kelly's co- 
laborers. We give account of some, yet feel persuaded 
that there are others who now lie in unmarked graves 
and who did valiant service in the early Christian 
Church, but their names are now forgotten. 

Prominent among those mentioned we find the name 
of Rev. Rice Haggard, who suggested the name "Chris- 
tian Church" for the body of Mr. O'Kelly's followers. 
He lived in St. Bride's Parish, Norfolk County, Vir- 
ginia, was the author of several books and pamphlets, 
and his early work was in Virginia. When he traveled 
as a Methodist minister he labored in many parts of the 
State. He is spoken of by all as a good man, and an 
able leader. His writings were on the doctrines of the 
Christian Church. In 1804 he published his work on 
the "Union of All the Followers of Christ in One 
Church." This was widely read by friends and foes 
of the new church. Late in life he moved to Cumber- 
land County, Kentucky, and there he united with the 
Christians, and remained firm until his death. It is 
said that Barton W. Stone, and his followers, were in- 
fluenced to adopt the name Christian by Rev. Rice Hag- 
gard. 

Rev. John Allen is another whom the writers of the 
time mention. He was nicknamed "Boanerges," and 



126 REV. JAMES O'KELLY. 

"Camp Meeting John Allen." He had labored in 376 
camp meetings ; was converted in his first, and bore the 
name of a mighty preacher. We think it was he that 
gave an account of' Mr. O'Kelly's work for the year 
1778 in the Arminian Magazine, of London, in 1792, 
already quoted. Methodist historians say that Mr. 
Allen left Virginia soon after 1792, retired to Maine, 
where later he entered upon the practice of medicine. 
This must have been a mistake, as he was at the General 
Meeting at Union Meeting House, Alamance County, 
North Carolina, in 1828, and was assigned to the Staun- 
ton River Circuit, and was also at the General Meeting 
at Old Lebanon, Surry County, Virginia, in 1832, 
though then an old man. 

Rev. John Robertson withdrew from the Conference 
of 1792 with Mr. O'Kelly, became a local preacher in 
the Republican Methodist Church, but did not adopt 
the name Christian at the Old Lebanon Conference of 
1794, when the new body took that name. He, with 
Revs. Edward Almond, and Thomas Hardy, remained 
under the name "Republican Methodists' ' until that 
branch either became extinct or united with some other 
denomination. Chaney Chapel, one of their churches, 
was in existence in 1809, and was visited by Rev. 
Joseph Thomas. 

These three are mentioned by all Methodist Histo- 
rians of the time, but the early Christian writers say 
that there were about thirty ministers who withdrew 
with Rev. James O'Kelly from the Baltimore Confer- 
ence, and joined in organizing the Christian Church. 
The following are some of the number : 



THE CHRISTIAN CHURCH. 127 

Kev. Burwell Barrett, of Southampton County, Vir- 
ginia, began to preach as a Methodist about 1790, but in 
1794 Rev. James O' Kelly came through his section on 
a preaching tour, and he joined the Christians in pro- 
testing against episcopacy. Thus we see he was in the 
Christian Church at its beginning, and always stood 
firm and supported the principles for which it stands. 
He labored mostly in Southampton and Sussex counties, 
Virginia. He was the organizer of Spring Hill, and 
Barrett's churches. He is spoken of by Rev. Joseph 
Thomas as a good man, a practical preacher, and as liv- 
ing the gospel he professed. For many years before 
his death he was looked upon as authority in church 
matters by those of his own denomination, and he took 
part in the organization of the Eastern Virginia Chris- 
tian Conference in 1818. 

Rev. Mills Barrett, son of Rev. Burwell Barrett, was 
another leader in his day, and joined the Christians in 
1808. He began to travel as companion of Rev. Joseph 
Thomas, and made trips through many parts of Vir- 
ginia and North Carolina. He soon became a power- 
ful revivalist. He was present at the General Meeting 
of 1810, held with the Virginia branch of the church, 
attended the Caroline County General Meeting in 1811, 
and preached at that meeting with zeal, and with profit 
to his hearers. 

He was the first President of the Eastern Virginia 
Christian Conference, organized at Cypress Chapel, 
JSTansemond County, Virginia. He was the author of 
a hymn book for the Christians, printed in Norfolk, 
Va. At the conference of 1840 at Antioch he was ap- 



128 REV. JAMES O'KELLY. 

pointed one of the committee to represent his conference 
in a General Conference of the Christians. In 1844 he 
was an itinerant minister, to travel within the bounds of 
his conference. In 1847 he was a member of the 
Southern Christian Association, organized at Good 
Hope, Granville County, North Carolina. At the con- 
ference at Holy Neck, Nansemond County, his life was 
eulogized in a memorial in the following manner : "He 
entered the service of the church in the days of his boy- 
hood, and in the infancy of the denomination, and was, 
therefore, one of the pioneer preachers, enduring much 
hardness, yet remaining faithful to his calling for more 
than half a century, and true to the end of his days, 
passing to the light of heaven above, just as the war 
storm had culminated." 

Rev. Joseph Bland joined the Christians about 1800, 
and was an active minister for about fifty years. His 
labors were for the most part in North Carolina. 

Rev. Henry Burger is said to have been one of the 
"seceders" in 1792, and was then a young man, as he 
was in active service to the year 1833. 

Rev. Peter Culpeper, of Virginia, was prominent 
about 1800. In 1806 he published a pamphlet entitled 
A Key to the Mystery of Godliness, or an answer to 
Mr. John West's Key to the Mystery of Iniquity, to 
which is added some remarks on an impartial view in 
behalf of the Christian Church below. This was an 
able sermon. He joined the Christians shortly after 
they organized. 

Rev. William Glendening, a Scotchman by birth, and 
a Methodist minister before the O'Kellv "secession," 



THE CHRISTIAN CHURCH. 129 

joined the new church, and lived and died in Raleigh, 
!N"orth Carolina. He traveled in Virginia, North Caro- 
lina and Maryland. He built at his own expense a 
Christian church in Raleigh, where he preached and 
conducted the services in his own way. He was also a 
printer and publisher, as well as a merchant, and accu- 
mulated considerable wealth.* 

Rev. Edward Dromgoole, who was born in Ireland, 
located after emigration to this country, in Philadel- 
phia, was converted under the earliest Methodist preach- 
ing, and in 1774 became the leader of the first class ever 
organized in America, was in 1794 laboring in Vir- 
ginia, and though he never changed his church relations, 
he was in sympathy with Mr. 0' Kelly and his move- 
ment, f 

Rev. John Gray, of Fairfax County, Virginia, was 
another of the early Christian ministers. In 1812 he 
made a preaching tour from Raleigh, North Carolina, 
to Columbia, South Carolina, and from there to Granby 
and on to Augusta, Georgia, and then went up into the 
northern part of the State and held a great many 
revivals and said that there was a wide door open in 
that State for preaching. In one of the towns he was 
almost put in prison for preaching the doctrines of a 
free church. It seems that this journey was made as a 
missionary tour, and shows how the early mission work 
of the Christians was done. 

* At one time in his life his mind was impaired and he lived 
on a farm in Sussex County, Virginia. 

t Drinkhouse's History of the Methodist Reform and the 
Methodist Protestant Church, Vol. 1, p. 208 and footnote. 

9 



130 REV. JAMES O'KELLY. 

Rev. William Guirey was one of the most talented 
preachers of the early Christian Church. He was born 
in 1773, and began preaching in 1792 or 1793, first as 
an Episcopal minister. He was a trial member of the 
Methodist Conference of 1795-6. About 1797 he joined 
the Christians, and was very prominent in the General 
Meetings up to 1810. When the division of 1810 oc- 
curred, on account of baptism, he led the immersion 
branch, and some say that he called that branch a The 
Independent Christian Baptist Church.' 7 He was the 
first member of the Christian Church who had done 
foreign mission work, having traveled and preached in 
the town of Montego Bay, on the island of Jamaica, 
in 1794. For this he was placed in a loathsome dun- 
geon, and finally was transported to the United States. 
After he united with the Christian Church, he traveled 
from Philadelphia to the southern frontier of Georgia, 
preaching the Word. In 1811 he lived near Chiles- 
burg, Va. He wrote several pamphlets and books. The 
History of The Episcopacy, of 381 pages, is to this 
day regarded as a valuable work and good authority. 
Elsewhere we will see the cause of his separation from 
Mr. O'Kelly and the effusion branch of the Chris- 
tians. 

Rev. Richard Gunter was brought up in the Baptist 
Church, but, being opposed to "close communion/ 7 left 
that Church and joined the Christians about 1800. He 
belonged to the North Carolina Conference, lived near 
Rev. James O'Kelly, and labored in the new church 
for about thirty years. 

Rev. Mr. Hafferty, of North Carolina, is said to 



THE CHRISTIAN CHURCH. 131 

have first suggested the platform, "The Bible alone 
for the Rule of Faith and Practice," which was 
adopted by the Christians in 1794. 

Rev. John Hayes, of North Carolina, began preach- 
ing among the Methodists. He was present at the 
Baltimore Conference, and withdrew with Mr. O'Kelly, 
and it is likely that he was one of those who took 
the twelve-mile walk "to where they had left their 
horses." He labored in the North Carolina Conference 
after its formation. 

Rev. T. Morris was an aged man in 1810, and it is 
likely that he was among the ministers who left the 
Methodists with Mr. 0' Kelly in 1792. 

Rev. Clement Nance began to preach among the 
Methodists of Virginia in 1782, but joined the Chris- 
tians in 1793, or soon thereafter, and cooperated with 
O'Kelly, Hackett, Moore, Pendleton, and others in 
Virginia for about twelve years ; then he moved to 
Kentucky, and joined the Christians there; later he 
removed to Indiana and became a member of the In- 
diana Central Conference. When he left Virginia 
there were Christian churches in Caroline, Halifax, 
Orange, Amelia, Fairfax, and other counties that could 
ill afford to lose his services. 

Rev. Abel Olive, of North Carolina, was a contem- 
porary of Rev. James O'Kelly. He organized Catawba 
Springs church in 1803, and moved West in 1807, 
and continued to preach among the Christians. 

Rev. Benjamin Rainey, who lived in what is now 
Alamance County, North Carolina, was also a co-worker 
with James O'Kelly from the secession of 1793. He 



132 REV. JAMES O'KELLY. 

was the author of Episcopacy Unmmked, and a Pam- 
phlet in Vindication of the Christian Doctrine. He 
was regarded as an able exponent of the Christian doc- 
trine, and his Bible, with his texts marked, was in 
existence in 1906. 

Rev. Benjamin Reeves, of North Carolina, began 
to preach late in life, and was an aged minister in 
1800. 

Rev. James Haw (or Howe) was one of the first 
Methodist missionaries to Kentucky, going there in 
1784. After the secession of Mr. ? Kelly he joined 
the Christians and spent the major part of his life as 
a minister in that denomination. When he withdrew 
from the Methodists in Kentucky he won over, with one 
exception, all the Methodist preachers in his county, 
thus showing that he was a man of great influence. 

Rev. James Jackson, of Cumberland County, North 
Carolina, was among those who seceded from the Meth- 
odists in 1792. 

Rev. Benjamin Jones joined the Christians before 
1800. 

Rev. D. W. Kerr, the first editor of the Christian 
Sun, was a companion of Mr. O'Kelly in his later 
years. He was converted in 1818, and began to preach 
in 1819. He organized the Wake Forest Pleasant 
Grove Academy, twelve miles north of Raleigh. Twelve 
years later he was principal of Junto Academy. He 
was the man who stood for education in his day, and 
he now rests in the cemetery at Union, Alamance 
County, North Carolina, 

Rev. William Lanphier, apparently a man of some 




Rev. DANIEL W. KERR 

Founder and First Editor of The Christian Sun, 
1844-1850. 



THE CHRISTIAN CHURCH. 133 

means, who wrote to the Herald of Gospel Liberty in 
1808-9, giving an account of the spreading of the Gospel 
in northern Virginia and elsewhere, was one of the 
early Christian ministers of his State. He lived and 
labored around Alexandria, Virginia. He joined the 
Christians about 1796. 

Rev. Thomas Reeves, who lived in Orange County, 
North Carolina, and traveled with Rev. James O'Kelly 
after the secession, and who was for some time the senior 
companion of Rev. Joseph Thomas (White Pilgrim), 
itinerating in the South, was very likely among the 
Christians from their organization in 1794. In 1807 
he traveled the Surry County (Virginia) circuit. He 
was a very prominent preacher in his day in North 
Carolina and Virginia. 

Rev. Benjamin Rose may have been among the Chris- 
tians in 1794. 

Rev. Nathaniel P. Tatem, of Norfolk County, Vir- 
ginia, was a prominent physician and minister in the 
early days of the Christian Church. He may justly be 
considered the father of the Christian Church in Nor- 
folk and surrounding places. "He contended for the 
doctrine when there was but one other to be with him 
in the great work." He brought out the second edi- 
tion of the Christian Hymn Booh by Mills Barrett. 

Rev. Joseph Thomas, born in what is now Alamance 
County, North Carolina, and known as the "White 
Pilgrim," was one of the early Christian ministers, 
joining in 1807, and was baptized by Rev. James 
O'Kelly at the General Meeting that year. He was 
a traveling evangelist, and visited most of the Southern 



134 REV. JAMES 0' KELLY. 

churches, and many of those in the North and West, 
He was the author of a hymn book, an autobiography, 
and other publications. His remains rest in New 
Jersey. 

Rev. James Warren was perhaps a Methodist min- 
ister before the secession of 1792, and left with 
Mr. O'Kelly. He labored principally in the middle 
counties of Virginia, but often traveled in North Caro- 
lina. His influence brought Rev. Joshua Livesay into 
the Christian ministry. He was also one who took part 
in organizing the Eastern Virginia Conference in 1818, 
and must have died soon after that date. 

Rev. John West, of Virginia, was licensed a Metho- 
dist minister in 1790, but joined the Christians about 
1794, and labored among them in Virginia until 1806. 
He was an author of some note, his publications being 
extensively read. 

Rev. Francis Williamson, who was born in South- 
ampton County, Virginia, but later moved to Hert- 
ford County, North Carolina, left the Methodists and 
joined the Christians and did good work in his day. 
He was a believer in immersion, and opposed Mr. 
O'Kelly's idea of sprinkling as the only mode of bap- 
tism. When he joined the Christians he built a church 
on his plantation and called it Bethel, and preached 
there himself. He was present when the Eastern Vir- 
ginia Christian Conference was organized in 1818, but 
opposed the adoption of a written constitution in 1822, 
and withdrew and became an independent preacher. 

Rev. William McKendree withdrew with Mr. O'Kelly 
in 1792 as we have seen, but he soon went back to the 



TEE CERISTIAN CEVRCE. 135 

Methodists, and afterward became a bishop in that de- 
nomination. 

Rev. Daniel Whitley, of Isle of Wight County, Vir- 
ginia, did not begin to preach as a Christian minister 
until 1821, although he had been a Methodist from his 
early life. His work was chiefly in Isle of Wight, 
Southampton and Nanseinond counties, and he was ac- 
tive until 1843. 

Eev. Etheldred Kitchen is said to have been at the 
''Old Lebanon" Conference in 1794, but we have not 
been able to find more in regard to his work. 

Rev. T. Ray, of South Carolina, was a prominent 
minister in the Christian Church in 1809, and was a 
member of the conference that sent the first greetings 
to the brethren in the North. 

Rev. Mica j ah Debruler, who spent the latter part of 
his life in what is now Alamance County, North Caro- 
lina, was one of the Methodist preachers who withdrew 
with Mr. O'Kelly and united his efforts with him in es- 
tablishing the Christian Church and denomination. 

Rev. Benjamin Ogden was a Methodist missionary 
to Kentucky, and came over to the Christians in the 
early days, and did valuable work in that new country. 

Rev. William Dameron was, first, a Methodist travel- 
ing preacher, and in 1788 located, and, after the seces- 
sion of 1792, became identified with the Christians. 

Rev. William Moore began preaching as a Methodist, 
but soon located, and when Mr. O'Kelly seceded he 
identified himself with the Christians, and worked in 
Central Virginia and North Carolina for about fifteen 
years. 



136 REV. JAMES O'EELLY. 

Rev. Joseph Hackett was ordained under the leader- 
ship of Mr. 0' Kelly, and traveled in the middle conn- 
ties of Virginia, and was in active service as late as 
1805. 

Rev. Daniel Stringer began preaching in 1790 as a 
Methodist, but located in 1794. After that date he 
joined Mr. O'Kelly and labored in Xorth Carolina 
and Virginia, and may be put down as one of the found- 
ers of the Christian Church. He published in 1809 a 
Pamphlet in Vindication of the Christian Doctrine. 

Rev. Joseph Hartley was not permitted to stand on 
his feet before the people of Maryland and preach, but 
stood on his knees and preached, and was imprisoned 
for this. Then he preached to the people through the 
grate of his cell, until it was said, "if we do not turn 
Hartley out he will convert the whole town." He was 
one who threw the whole weight of his influence to the 
Christian Church after 1792. He was a man of great 
zeal and power, of strong faith, and able to brook op- 
position of whatever kind. 

Rev. Thomas Hardy united with the "Republican 
Methodists," and when the Christian name was taken 
by the body he still clung to the original name. 

Rev. Edward Almond was a co-laborer with Rev. 
James O'Kelly. He was at the Charlotte County Con- 
ferences, and was one of the messengers appointed to 
take the petition from the Piney Grove Conference to 
Bishop Asbury, and received the famous reply quoted 
elsewhere. He never gave up the name ''Republican 
Methodist," but remained with that branch. 

Rev. Joshua Worley, of Virginia, was one of the 



TEE GERISTIAN CEURCE. 137 

Methodists who seceded with Mr. O'Kelly, and helped 
to form the Christian Church. 

Rev. David Haggard joined the Methodists in 1787, 
and served on the Banks, Anson and Halifax circuits, 
then went to Kentucky. He joined the Christians about 
1793, and spent some years preaching in Virginia and 
North Carolina, and then went again to Kentucky, 
where he labored for many years, dying at an advanced 
age. 

Rev. Adam Cloud was one of the Episcopal ministers 
who did not leave the colonies during the Revolution. 
While he was a Methodist minister the following was 
passed: "Order the said trustees to meet every half 
year and keep a register of their proceedings, and if 
there are any vacancies, choose new trustees for better 
security of the houses, let all the deeds be drawn in 
substance after that in the printed minutes." By these 
minutes all the preaching houses were conveyed to Rev. 
John Wesley. In the time of the war all British 
property was confiscated and became public property. 
The Methodists became alarmed, and to prevent the 
Americans from seizing their houses, destroyed all the 
deeds. Adam Cloud was present when several deeds 
were destroyed. He ceased to travel in 1788, and be- 
came a Christian minister after 1792. 

Revs. Coleman Pendleton and William Grimes, who 
labored in Virginia and North Carolina, were men who 
gave their influence to the establishment of the Chris- 
tian Church. 

Rev. John Hanks, of Chatham County, North Caro- 
lina, was almost a neighbor to Rev. James O'Kelly, 



138 REV. JAMES O'KELLY. 

and was doubtless well acquainted with him. He was 
an active minister up till 1839. 

The ministers mentioned are those whose record we 
have been able to find, but it is likely the list is in- 
complete, for the names of about fifty only have been 
given, and it is certain that many of those did not join 
Mr. O'Kelly until after the Christian Church had been 
organized, and some very much after, while some of 
the early writers say that there were about thirty min- 
isters who withdrew in 1792, and helped to organize 
the church. 

It can be seen from the above that the burden of or- 
ganization fell largely on Mr. O'Kelly, as some of his 
strongest colleagues soon left him and went back to 
the mother Church, or some other church, or attempted 
to organize separate branches of the church. Many 
who before had been traveling preachers became local, 
and traveling preachers were few. Rev. Rice Haggard 
remained firm, and was a most valuable helper. The 
Barrett family has never yet failed to have a man to 
stand in the Christian pulpit, for Rev. Burwell Bar- 
rett was with Mr. O'Kelly in 1793, his son Mills fol- 
lowed him, and his sons, Revs. S. S. and M. B. Bar- 
rett, followed the father and grandfather. In search- 
ing the records of Surry County, Virginia, we found 
that prior to 1793 the name was prominent among the 
ministers of that county. To-day we have several by 
that name who are occupying pulpits, while our first 
Southern white foreign missionary was a Barrett. 

We are persuaded that not all whom we have men- 
tioned were in attendance at the General Conference 
in Baltimore, and many of them were local preachers. 




The spot on which stood Lebanon Church, where Rev. Rice 
Haggard made his famous motion "That henceforth and for- 
ever the followers of Christ be known as Christians simply.' 
See page 116 




NEW LEBANON CHURCH 

Successor ot the " Old Lebanon." Located near the old site, 
Surry County, Va. 



CHAPTER XL 

Early Christian Churches in Eastern and Cen- 
tral Virginia, and in North Carolina. 

Let ns now look at some of the churches that first 
came under the new name " Christian." One writer 
gives these as Barrett's, Antioch, Providence, Spring 
Hill, Old Lebanon, Holy Neck, Cypress Chapel, Union 
(Southampton), and Republican Chapel. It is likely 
that many of these were Episcopal chapels in the co- 
lonial days. We give sketches of some of these. 

Old Lebanon is mentioned by Bishop Asbury in his 
"Journal" as a Methodist meeting house before the se- 
cession. After the conference of 1794 it seems to have 
been a prominent church for a long time. The North 
Carolina and Virginia Conference met there in 1832 
and in 1839. Later the congregation grew weak, and 
finally identified itself with the Methodist Protestant 
people, who were numerous then in that section. A 
new Methodist Protestant church, named Oak Grove 
Chapel, was erected about five miles from the old site, 
and is to this day a flourishing church. 

Among the prominent members in the early days 
was the Piland family, some of whose descendants are 
living at this time. Perhaps two women of this family 
were members of Old Lebanon when the church dis- 
bar, ded. 

Another was the Berryman family, whose members 
are now connected with the Methodist Episcopal Church. 
Rev. R. W. Berrvman was a member of Old Lebanon, 



140 REV. JAMES O'KELLY. 

and lived in Surry County. He was a local preacher 
and had the reputation of marrying more couples than 
any other man who ever lived in the county. He is 
"said to have been a very careful man in keeping rec- 
ords, and may have left a complete sketch of the old 
church. 

The following ministers served the church in the early 
days : Revs. Lewis Craven, A. Apple, Solomon Apple, 
Alfred Isley, and Thomas J. Drumright, most of 
them coming from JSTorth Carolina. About the year 
1842 the Christian organization was disbanded. In 
later years the house became dilapidated, and it was 
torn down and a new one erected some miles from 
where the old one stood. Much of the timber was used 
in the construction of a barn which is still standing. 
A Mr. Cockes was one of the main movers in this, and 
as relics for future generations he had a number of 
canes made from the timbers of the old house. These 
were first seen by the writer when he was a small boy 
at a conference at Antioch, in Isle of Wight County, 
Virginia, and as well as his memory serves him Mr. 
Cockes was selling these canes to help build the new 
house. One of these canes made from one of the old 
sills of the house was presented by Dr. J. P. Barrett to 
the American Christian Convention in session at Ma- 
rion, Indiana, in 1890, to be kept by the president of 
that body, and to be delivered to his successor as the in- 
signia of the presidential office. It is still used for that 
purpose.* 

* From The Origin and Principles of the Christian Church, 
by Rev. J. F. Burnett. 





HOLY NECK CHRISTIAN CHURCH, NANSEMOND COUNTY, VA. 

Formerly an Episcopal Chapel. A Christian church organized there by Rev. James 
O'Kelly, about 1794-5. Has been noted for its loyalty and hospitality for one hun- 
dred years. 



TEE CHRISTIAN CHURCE. 141 

From the colonial records of Xansemond County, 
Virginia, we find that a chapel was ordered built at 
Holy Xeck in 1747, and until this could be built the 
minister was to preach at Middle Chapel (somewhere 
near the present site of Liberty Spring church) and 
Somerton Chapel. This was an offspring of the parish 
church at Suffolk, Virginia. At first it was a small 
wooden house with a shed for the colored people, and 
when the Episcopal Church was disestablished in the 
State the house was not used and Rev. James O'Kelly, 
himself, planted a. Christian congregation there in the 
early days of the denomination, perhaps before 1800.* 
Soon the house was enlarged. In 1835 a house 35 by 
45 feet was built, and about fifty years later the pres- 
ent house was built. From this ancient church we learn 
a few things about the early doings of the Christians. 
Xo records were kept from 1800 to 1829, and his- 
torical data about those times is very scarce. Probably 
there were no settled pastors, but it was ministered to 
by local preachers, and occasional visits from traveling 
preachers, such as Revs. Xathaniel P. Tatem, Francis 
Williamson, Burwell Barrett, and others. Rev. Joseph 
Thomas, "White Pilgrim," preached there in 1808. 

Among the leading members of the early days may 
be mentioned David Rawles, Dempsy Jones, Andrew 
Jones, Jack Rawles, John Copeland, Amasa Holland, 
Peggy Rawles and Polly Jones. Revs. Uriah Rawles, 
Benjamin Bullock and Lewis Craven were among the 
early pastors. About 1825, when Rev. Uriah Rawles be- 
gan to preach there, the church had about twenty-five 

* From Memoirs' of Rev. Isaac 3T. Walter. 



142 REV. JAMES O'KELLY. 

members. In 1821 Eev. Benjamin Bullock was the set- 
tled pastor, and Kev. Mills barrett was appointed to 
visit all the churches. 

The church at Spring Hill, Sussex County, Vir- 
ginia, was organized in the early days of the nine- 
teenth century by Rev. Burwell Barrett, an associate 
of Eev. James O'Kelly. After Rev. Burwell Bar- 
rett's death the church gradually weakened until there 
was only one member remaining, Francis Clary. 
Then the church building was used for many years 
by the Methodist Protestants, who were then numer- 
ous in that section. In the year 1849 it seems that the 
sentiment for a Christian Church had again been 
aroused in the community, and Rev. M. B. Barrett, 
grandson of Rev. Burwell Barrett, went to the records 
of Sussex County, and found that the church house 
and lot were the property of the Christian church. 
The first deed was never recorded but was lost, and 
the only way this was known is, that, when the original 
owners sold the adjoining property, they reserved the 
meeting house lot, which had been deeded to the "Bar- 
rett Society." A second deed was obtained from the 
heirs since the present house was built. 

In 1850 Rev. M. B. Barrett, with the assistance of 
Rev. J. I. Hobby, reorganized the church with the 
following charter members: John T. Harris, Benjamin 
T. Harris, Henry T. West, Richard C. West, Benja- 
min Barrett, Stephen Chapel, James Gf. Harris, Lucy 
Barrett, L. A. V. Barrett, Hester J. West, Angelina 
Harris, Francis Clary, and Patsy West. Francis 
Clary was the only member who was likewise a member 
of the first organization. 



THE CHRISTIAN CHURCH. 143 

Rev. M. B. Barrett became the pastor, followed by 
Revs. R. H. Holland, W. H. Boykin, and Thomas 
Barham. During the Civil War Rev. W. B. Wellons 
preached there a part of the time. In 1865 Rev. 
M. B. Barrett again became pastor and remained 
pastor until 1871. The records of the church are im- 
perfect up to 1869, but since that time they are com- 
plete. Since 1869 the following have been pastors: 
Revs. J. T. Whitley, J. P. Barrett, C. A. Apple, J. 
U. Newman, M. B. Barrett, R. E. Barrett, H. H. 
Butler, J W. Barrett, M. W. Butler, Roger Charnock, 
J. W. Harrell, R. H. Peel, and H. E. Rountree. 

This church has had a Sunday school all the while 
since 1869, and the first practical, systematic effort 
for raising home mission money in the Eastern Vir- 
ginia Conference originated in a quarterly conference 
at this place, and the resolution is on the church rec- 
ord. It had the first Sunday school to run all the year 
round, and was the first to use maps and charts in this 
section, and to furnish conveyance to and from school 
on Sunday morning, for the children who did not have 
any. Its Sunday school attendance in 1870 averaged 
90 per cent in the winter time. 

We have given more than passing notice to this 
church for the reason that it has always been on the 
firing line, and the people have had to work very hard 
to overcome prejudices around it, and they have always 
been very active in the work of the denomination. 

The church at Cypress Chapel was founded later 
than the one at Holy Neck. An Episcopal chapel was 
ordered there in 1758, the chapel to be built like the 



144 REV. JAMES O'KELLY. 

one at Nottoway. The land for the chapel was given 
by a Mr. John Norfleet. This was also an outcome of 
the parish chnrch at Suffolk, Virginia. We have no 
record as to whether or not Mr. O'Kelly planted the 
Christian Chnrch at Cypress Chapel; however, it is 
likely that he did, since he preached there in 1780. 
When the house was abandoned by the Episcopalians 
it came into the possession of the new church some 
time about 1798.* 

Antioch, in Isle of Wight County, Virginia, was an 
Episcopal chapel as early as 1719, sent out from the 
a 01d Brick Church," St. Luke's, or, as it is now known, 
"Old Benn's Church," the oldest Protestant church in 
the United States. In the early days of the Chris- 
tians Antioch was known as the "Old Chapel. "f 
Mr. O'Kelly probably planted the Christian Church 
here. This section may have been the place referred 
to by Mr. O'Kelly in his Apology. 

A sketch of Beese Chapel has already been given. 

The history of those given is very likely that of 
many others also. Up until the year 1810 it is very 
likely that Mr. O'Kelly often visited these churches 
and preached for them. Erom the list given above, 
and perhaps from others, the Eastern Virginia Con- 
ference has grown until it is now the strongest body 
of the Christians in the South. 

The thoughtful reader has perhaps wondered why 
so many of the Episcopal chapels were taken by the 

* The first regular session of the Southern General Conven- 
tion met here in 1858. 

t From Col. E. M. Morrison, Official Historian of the county. 




CYPRESS CHAPEL CHRISTIAN CHURCH 

Nansemond County, Va., where Rev. James O'Kelly met Bishop 
Asbury, and the bishop records the fact in his "Journal." Formerly 
an Episcopal Chapel, but has been used by the Christians for more 
than one hundred years. 



TEE CERISTIAN CEURCE. 145 

Christians. It came about in this manner: Before 
the Revolutionary War these houses and sites were the 
property of the English government, and when the 
treaty of peace between England and Virginia was 
signed they became the property of the Commonwealth 
of Virginia by confiscation. 

The Church and the State were separated in 1786, 
and the State had no use to which it could apply these 
houses and sites. Erom the year 1781 to the year 
1802 there was a continual discussion in the Vir- 
ginia Legislature as to what disposition should be made 
of the Espiscopal chapels throughout the State. The 
Episcopal denomination wanted these to remain the 
property of the Episcopalians, but the feeling of the 
people was so bitter against everything that had the 
English stamp upon it, that they were not willing that 
this denomination should have them. Finally, in 1802, 
an act was passed by the General Assembly that the 
overseers of the poor in each county should sell these 
old sites, as soon as they were vacated by existing in- 
cumbents, excepting those that had been made by pri- 
vate donation prior to 1777 ; and the proceeds were to 
be appropriated to the support of the poor in the coun- 
ties. 

This was an easy act to pass, but when they tried 
to dispose of the sites it was a more difficult proposi- 
tion, for to each site belonged a graveyard, and no one 
wanted to buy a public graveyard. Eor this reason 
they were not sold as readily as was at first supposed, 
and thus they remained common property, the State 
not being able to use them, and no one else wanting 
10 



146 



REV. JAMES O'KELLY. 



them, except for public gatherings. In the course of 
a few years the different denominations of the State 
began to use those that they wished, and as the Chris- 
tians had spread in the eastern section of Virginia, the 
three chapels mentioned, and perhaps others, began to 
be used by the Christian ministers as preaching places, 
and they soon organized churches. They took posses- 
sion by a common right which has never been disputed, 
and soon strong churches were planted at the three 
places mentioned. 

The churches at Barrett's and Union, Southampton 
County, Virginia, were perhaps founded by Rev. James 
O'Kelly, and were ministered to by Rev. Burwell Bar- 
rett and others. The Eastern Virginia Conference 
met at Union in 1822 in the spring of the year, as 
there were two conferences held each year — one in 
the fall and one in the spring. The fall conference met 
at Republican Chapel in November, 1821, the minutes 
of which are preserved. 

Providence, Norfolk County, Virginia, was organ- 
ized in 1804, with Rev. Nathaniel P. Tatem as pastor. 
In 1819 the Eastern Virginia Conference met there. 

In central Virginia, and the adjoining counties of 
North Carolina, we find the names of the following 
churches : Bethel,* Pleasant Grove, Halifax County. 
Pleasant Springs, (Now Catawba Springs), Shallow 
Well, O'Kelly's Chapel, Pope's Chapel, in what is 
now Franklin County, Old Kedar, (now Mt. Auburn), 
and some churches in Mecklenburg County, Virginia. 
Prom these have grown one or two strong conferences. 

* Some seem to think this church came from the Baptists. 



THE CHRISTIAN CHURCH. 147 

In the days of Mr. O'Kelly the territory of the 
Christians in the South was much larger than it is 
to-day. There were many churches in Northern Vir- 
ginia. There was a large society of the "Republican 
Methodists/' or Christians, near Mount Vernon in 
his day. We are led to belive that there were some 
societies or churches near Winchester, Virginia. There 
were many churches north and east of Richmond, that 
have since become extinct. Mr. O'Kelly made preach- 
ing tours to these sections, and often remained away 
from home for months, as the means of travel were very 
slow and tedious in those days. 

Rev. William Guirey, in Volume I, page 43, of the 
Herald of Gospel Liberty, gives the following infor- 
mation in regard to the number of communicants and 
the territorial limits of the Christians in 1808 : 

"In the year 1792 several hundred persons with- 
drew from the Methodist Church in consequence of 
their objections to the Episcopal form of government. 
The causes of the separation I have minutely related 
in a work entitled The History of Episcopacy, contain- 
ing 381 pages. 

"After we became a separate people, three points 
were determined upon. 1st. No head over the Church 
but Christ; 2d. No confession of faith, articles of re- 
ligion, rubric, canons, creeds, etc., but the New Testa- 
ment; 3d. No religious name but Christians. For 
several years I have been a minister in this church and 
have traveled among the brethren from Philadelphia to 
the southern frontier of Georgia. We have members 
in every State south of the Potomac, also a few churches 



148 REV. JAMES O'KELLY. 

in Pennsylvania ; from the best information I can ob- 
tain I suppose there are about 20,000 people in the 
Southern and Western States who call themselves by 
the Christian name. Our sentiments on doctrinal points 
have been sufficiently explained in a pamphlet entitled 
An Apology for Renouncing the Jurisdiction of the 
Synod of Kentucky, to Which Is Added a Compendious 
View of the Gospel, Etc. Those persons who are the au- 
thors of this pamphlet have since their separation from 
the Presbyterians united with us. I believe on this, and 
every other subject, we are of one mind and of one 
heart, except it be the subject of baptism. Many of 
our brethren who were formerly Methodists or Pres- 
byterians are in favor of infant baptism; while myself 
and several others are of a contrary opinion. I have 
thought proper to receive baptism by immersion on a 
profession of faith, and have since my baptism bap- 
tized three or four preachers ; others fear Methodist re- 
proach, etc. I make this communication that you may 
know how far we agree and how we differ in senti- 
ment." 

From this and other data at hand we can mark out 
the boundaries of the Christian Church in 1810 about 
as follows: Beginning at Philadelphia, Pennsylvania, 
go to Pittsburg; thence through the settled portions of 
Ohio to the Mississippi River ; thence down that stream 
to a point due west from the southern Georgia line; 
thence east to the Atlantic Ocean, and thence up the 
coast to New Bern, North Carolina ; thence to Cape 
Henry ; thence up the Chesapeake Bay and the Potomac 
Piver to the neighborhood of Washington, D. C, and 
thence to Philadelphia. 



THE CHRISTIAN CHURCH. 149 

It seems that there were Christian churches in all 
the States mentioned, and in some sections they were 
very numerous. 

It is likely that many of the Christian churches in 
^orth Carolina began under different circumstances 
from those in Virginia, most of them coming directly 
from the Methodists. From a sketch of Pope's Chapel 
we find that it was first a Wesleyan Society meeting 
house, and of course when the Methodist Episcopal 
Church was organized in 1784 it became Methodist, 
and when the secession of 1792 took place it seceded 
with Mr. O'Kelly, and became a Christian church. It 
is more than likely that Mr. O' Kelly organized the 
Christian church at that place, and may have been the 
regular pastor for some time. He had preached there 
before the secession, and often he and Mr. Asbury had 
held meetings there together. 

Some of the churches named returned to the Chris- 
tians about the year 1854. For some years before this 
date they had been known as the Christian Baptists, 
having, as it is said, separated from the Baptists on 
account of close communion. It is the opinion of the 
writer from the best information at hand, that some of 
the Christian Baptist churches were originally with 
Mr. O'Kelly, and because of his views about baptism 
left him some time about 1810. Later they were joined 
by some churches and ministers from the Baptists, who 
separated from their mother Church on account of 
close communion, and in 1854 these all united with 
the Christians in a conference at O'Kelly's Chapel in 
Chatham County, ^Torth Carolina. The reason for as- 



150 REV. JAMES O'KELLY. 

suming this position is: Pleasant Springs (now Ca- 
tawba Springs) was organized in 1803, by Rev. Abel 
Olive, whose biographer mentions the fact that he was 
with Mr. O'Kelly in 1792. Rev. John Hayes, a Chris- 
tian minister, was the second pastor, serving up to 1825, 
and he was followed by Rev. Little John Utley, who 
served up to 1838. It was also visited in the early 
days by Revs. Joseph Thomas, "White Pilgrim," Mills 
Barrett, Gray, Williamson, Holloway, and others who 
were strictly Christian ministers. Yet this church is put 
down as coming to the Christians from the Christian 
Baptists in 1854. It seems from this that it was first 
a Christian Church, then joined the Christian Baptists, 
and then reunited with the Christians. In the 
early history of this Church we find that some of the 
Christian churches in North Carolina, preceding the 
year 1831, practiced baptism by immersion only, and 
rejected infant baptism. The sectarian literature, 
which the more conservative had seen, so prejudiced 
them that they refused, for several years, to even have 
their minutes printed. Others perhaps did the same 
thing; hence the scarcity of data for the historian. 
Sometimes when a General Meeting was held the last 
thing done was to read and approve the minutes of the 
session, and then burn them, so they would not have 
any precedent for the next General Meeting. In 1831 
Pleasant Springs church held only one conference a 
year, and the principal business was the elec- 
tion of messengers to the annual conference. In the 
year mentioned this "church did choose as their mes- 
sengers to the annual conference of the Christian con- 



TEE CERISTIAN CEURCE. 151 

version in North Carolina who believe in, and prac- 
tice baptism by immersion, Bros. Lewis Franks, John 
Utley and Anthony Franks." This is given to get a 
view of those days. 



CHAPTER XII. 

O'Kelly's Work in the Christian Church. 

Thus far we have, in a way, traced the life and 
work of Rev. James O'Kelly as given by the historians 
of the Methodist Church, and by himself and others. 
We have tried to give a fair and impartial hearing to 
all the facts and circumstances as we have found the 
same recorded by different writers. What we were 
fully persuaded was true we have endorsed, and wi^ 
we were not convinced was true we have tried to show 
was contradicted by plain facts which no thinking per- 
son would endeavor to gainsay. This course was 
thought to be best, so that the reader might get the 
various opinions as they have been written and read by 
several generations. In this way is seen, under how 
many difficulties our forefathers labored for religious 
freedom, as well as for civil liberty. 

Again this has been done to show how Mr. O'Kelly, 

and his associates, were persecuted for the very truth's 

sake.* He was abused, he was condemned as a heretic, 

* I have in my possession the writings of the Southern Chris- 
tian ministers from 1808 to 1813 in the Herald of Gospel Lib- 
erty, and almost every minister mentions the persecutions that 
they passed through in Georgia, South Carolina, North Carolina, 
Virginia, Tennessee, Ohio, Maryland and Pennsylvania. This 
was not done by one denomination alone, but by many, and 
sometimes they even went so far as to try to attempt to put the 
ministers in prison. Rev. William Guirey was imprisoned in a 
loathsome dungeon in Jamaica, and transported to the States, and 
later he fared almost as bad in Virginia. It seems that the per- 
secutors thought that they were doing God's will in this matter. 



THE CHRISTIAN CHURCH. 153 

and was offered hush money, yet he had the manhood 
to stand for what he believed to be right, and in the 
opinion of the world, and of the Church, he is to-day 
a far greater man than he was when he lived and 
walked on earth, and at this time it looks as if he 
and his influences will continue to grow as the years 
roll by. Who can tell but that the system of Church 
government, and the principles for which he and his as- 
sociates contended in the Baltimore Conference, will 
be the ones upon which the Protestant world will yet 
unite, in order that the world may be won for Christ 
and made one in Christ ? Many believe that this is the 
most logical platform for all the followers of Christ, and 
that the day will yet come when all will have to unite 
to combat the powers of evil in its multifarious forms. 

Some have called the church he founded "O'Kelly- 
ites," after its organizer, instead of the Christian 
Church. For something like thirty-three years he la- 
bored faithfully to establish the Christian Church in 
the States of Virginia and North Carolina, and while 
he had many discouragements, and many difficulties 
were thrown in his way, he at last saw it well estab- 
lished in the minds and hearts of the people. In one 
of his last sermons he is said to have asserted that he 
firmly believed that the cause he had espoused would 
finally triumph. The history of the present proves 
that he was right in this belief. 

Let us begin with the close of the Lebanon Confer- 
ence of 1T94 ; and trace his work, as best we can, from 
the meager records that have been left by the writers 
of the past. This is no easy task, for the history of 



154 REV. JAMES 0' KELLY. 

the early Christian Church was for various reasons 
poorly preserved.* 

Eev. James O'Kelly began his autobiography, but 
it was not completed at the time of his death. During 
the war between the States this autobiography was in 
the possession of Dr. J. M. O'Kelly's father, and the 
house in which he lived was burned by the Union sol- 
diers, and the manuscript was destroyed. Dr. O'Kelly, 
of Durham, North Carolina, who is a descendant, says 
that they now have no record of their noted ancestor. 
It is said that James O'Kelly had a great many manu- 
scripts in his home at the time of his death, and no 
doubt they were valuable documents, but his wife had 
lived in the contention about church government so 
long, and had heard so much about it, that after his 
death she said she wanted peace from that question, 
and so she collected these manuscripts and put fire 
to them in order that further contention might be 
avoided. What a pity that so much valuable informa- 
tion, for the future historian, should have been destroyed 
to accomplish so small an end ! Yet such was the case, 
and perhaps many others have done things of this sort, 
not thinking what' a valuable legacy for the future 
was being destroyed. 

From the best information that we have been able 
to collect, the records of the early General Meetings 
of the Christians were not preserved, and they have 
long since been forgotten, as those who were on the 
scene of action at that time have gone to give an ac- 

* Often the minutes of the General Meetings, as previously 
stated, were burned before the adjournment. 



THE CHRISTIAN CHURCH. 155 

count of their stewardship, before the great Court of 
Heaven, and their knowledge has been buried with 
them. What is known is something like tradition, and 
has been handed down from generation to generation, 
and we do not doubt but that much has been omitted, 
and perhaps much added. But much is plausible and 
feasible. This we give, hoping that it will help to bring 
some order from chaos, and that at some future day, a 
more authentic record will be collected, and given to 
the reading public. 

From the date of their organization at "Old 
Lebanon," in Surry County, Virginia, it is said that the 
Christians met each year in a deliberative capacity, 
and for years these meetings were called "General 
Meetings," and later, "Union Meetings." Up to the 
year 1810 it seems that all the Christians, south of 
the Potomac River, and east of the Alleghany Moun- 
tains, held one General Meeting per year. We have 
been able to locate but few of these meetings. Shortly 
after the Lebanon Conference, some of the preachers 
became dissatisfied with the name Christian Church, 
fearing that they might be understood by that name to 
condemn other denominations. "They reasoned thus," 
says one : " 'If we are the Christian Church it will 
imply that there are no Christians but our party.' 
Some of their party protested against the name of the 
denomination, and four of their preachers broke off 
from the new plan, and united on a plan of their own 
in Charlotte County, Virginia."* Rev. John Robinson 
was the leader of this movement, and they again as- 
* Jesse Lee's History, p. 206. 



156 REV. JAMES O'KELLY. 

sumed the name "Republican Methodists." This must 
have happened at the next meeting after the Lebanon 
Conference, as all seemed to be agreed there that this 
was the proper name. 

There was a General Meeting held at Shiloh, Pittsyl- 
vania County, Virginia, in 1801, but the minutes are 
not to be found. This year Rev. James O'Kelly made 
a preaching tour of Nottoway County, Virginia, and 
at one of his appointments Rev. Thomas E. Jeter was 
converted. 

The General Meeting of 1805 was held at Shiloh, on 
the line of Pittsylvania and Halifax counties, and Mr. 
O'Kelly was in attendance. Rev. Thomas E. Jeter was 
ordained at this time by Revs. James O'Kelly, Clem- 
ent Nance, Joseph Hackett, William Moore, and Cole- 
man Pendleton. 

The next meeting that we have been able to locate 
was held at Raleigh, North Carolina, in 1807, and 
Rev. James O'Kelly attended and there baptized Rev. 
Joseph Thomas, "White Pilgrim," who had been con- 
verted at Hawfields, N. C, in 1806. After being bap- 
tized by pouring, young Thomas was licensed to preach 
by Mr. O'Kelly.* 

In 1808 the General Meeting was held at the same 
place, but we have no record as to what was done. 

In 1809 the General Meeting was held at Shiloh, 
Halifax County, Virginia, and Rev. Joseph Thomas 
says that there were thirteen preachers in attendance. 
We know only one thing that was done at this meet- 
ing, and that is contained in a letter to the Herald of 

* Prof. Humphrey's Memoirs of Deceased Christian Ministers, 
under "Joseph Thomas." 



THE CHRISTIAN CHURCH. 157 

Gospel Liberty, dated May, 1809. The brethren in 
the South had just heard of the Christians in New 
England, and so they sent a letter of greeting to the 
New England brethren. In this letter they stated 
their position and what they had heard was the posi- 
tion of the northern brethren, and asked their prayers, 
and expressed thanks that there were others of the 
same mind as they were. 

This was answered by a like letter from the brethren 
in New England, assembled in conference in Ports- 
mouth, New Hampshire, on June 23, 1809. In this 
they stated their position more fully, and were glad to 
learn that there were those in the South who, like 
themselves had rejected all creeds but the Bible. 
These two letters led to the union of the churches in 
1811, as we shall shortly see. 

In 1810 there was a General Meeting held by the 
Christians at Pine Stake.* Another General Meeting 
was held at Apple's Chapel, Guilford County, North 
Carolina, the same year. At the meeting at Pine 
Stake, which was in all probability held first, there 
was a serious question raised, and one that was not 
settled for a great many years. Rev. William Guirey, 
who joined the Christians some years before that time, 
had changed his position on the subject of water bap- 
tism. When he joined the Christians it seems that they 
were all believers in infant baptism, and sprinkling, or 
pouring, for adults. When he began to look into the 
subject he felt convinced that that was not the Bible 

* Some hold that this church was in North Carolina, and 
others think it was in Orange County, Virginia. The latter seems 
to be the more authentic. 



158 REV. JAMES O'KELLY. 

method of baptism, and so he was immersed, as were 
two or three other Christian ministers, and this brought 
a difference into the body. Guirey and his fellow im- 
mersionists were not willing to give over their position 
in regard to the ordinance, and Mr. O'Kelly and his fel- 
low effusionists were not willing to give up their po- 
sition, and so a debate was begun to try to settle the 
matter. In the heat of this discussion Mr. O'Kelly is 
said to have asked William Guirey: "Who rules this 
body, you or I ?" The quick response was : "Neither 
of us, brother ; Christ rules here." 

After the discussion had gone on until it could not 
be settled they decided to separate on account of their 
baptismal differences. Rev. William Guirey set up 
under the name of the "Independent Christian Baptist 
Church," and it seems that the majority of the Chris- 
tain churches in Virginia joined him, and they or- 
ganized what might be called a Virginia Conference, 
and held meetings of their own for some years, but for 
some reason, unknown to the writer, they seem to have 
been discontinued before the years 1818.* 

Mr. O'Kelly and his associates left the Pine Stake 
General Meeting and went home and organized the 
"Old North Carolina Conference," while the discus- 
sions mentioned above called forth his pamphlet on 
baptism. The proceedings of the "Old North Carolina 
Conference," up to the year 1828, have not been found. 

* After the division of 1810 the churches and the members who 
remained with the O'Kelly branch of the church were very often 
called "O'Kellyites," and the others were called Christians, for 
some years. It was not until 1854 that they all united again 
under the one name Christian. 



THE CHRISTIAN CHURCH. 159 

Not all the Christians in North Carolina, however, 
joined this conference, for there were those who did 
not believe in baptism by effusion, and they held no 
fellowship with any one who did not believe in baptism 
by immersion. In choosing their delegates to the Gen- 
eral Meetings or Conferences they had it specially 
stated that they were only to meet with those who be- 
lieved in and practiced baptism by immersion only. 
Later these were joined by some Baptists who had 
left that connection on account of close communion, 
and they were known as the Christian Baptists up to 
the year 1854. 

It would appear that Mr. O'Kelly called the Gen- 
eral Meeting at Apple's Chapel, after the meeting at 
Pine Stake, and there were only those present who 
believed in sprinkling, or pouring, as the Bible mode of 
baptism.* 

* With this baptismal difference the two branches seem to 
have gone on until 1847. There were no signs of a reunion in 
James O'Kelly's day. There was no central object in view for 
the brotherhood. The churches in the Valley of Virginia seemed 
to be dying slowly, and Alexander Campbell began to extend his 
influence into Virginia north of the James river, and many of 
the Christian churches joined him. It was a constant disinte- 
gration until the North Carolina and Virginia Conference began 
to publish a religious newspaper, the Christian Sun. It took 
eleven years for the first issue to be printed after the matter 
began to be agitated. But as soon as the publication was com- 
menced, it became the standard around which the disorganized 
branches began to unite, and in a few years the whole member- 
ship in the South was organized for work. The day the Chris- 
tians South placed some fixed object before them marks the be- 
ginning of their progress. The first thing undertaken was 
the Christian Sun; the second, Graham College; the third, Elon 
College, and last, the Christian Orphanage. Each one of these 
institutions marks' a step in the progress of the denomination. 



160 REV. JAMES O'KELLY. 

The first Friday in October, 1811, there was a Gen- 
eral Meeting held in Caroline County, Virginia, Wil- 
liam Guirey's home county, and the following among 
others were present: Joseph Thomas, who had been 
baptized by immersion, Mills Barrett, and Zachariah 
Holloway. From this we get an idea that most of the 
churches in Virginia were represented in this gather- 
ing. Among the visitors from a distance present were 
Rev. Elias Smith, editor of the Herald of Gospel Lib- 
erty, who has left us an account of the meeting, and 
Elder Hays, perhaps from South Carolina. Accord- 
ing to Rev. Joseph Thomas there were four other preach- 
ers present besides those mentioned. As we have not 
been able to learn much of the nature of these meetings 
we give Rev. Elias Smith's account as follows : 

"The meeting was holden at a meeting house in 
Caroline County, formerly built for the Methodists, but 
the people who built it having renounced Methodism, 
root and branch — bishop, discipline, sprinkling, pour- 
ing, and all other inventions called baptism — and hav- 
ing received Christ for their bishop, and the 'New Testa- 
ment for their law, and being baptized according to 
the New Testament, they still retain their meeting 
house, it not being deeded to the Methodists, as I am 
informed. 

"Several of the Elders and Brethren met on Friday, 
at 10 o'clock, according to appointment; a sermon was 
delivered by Bro. Hays, and another by Bro. E. Smith. 
In the evening two discourses were delivered; after 
preaching, there were several prayers and exhortations, 
with singing; all being conducted in the same manner 
such meetings are in New England. 




Rev. ELIAS SMITH 

Founder and First Editor of The Herald of Gospel Liberty, 
1808, the Oldest Religious Newspaper in the World. 



THE CHRISTIAN CHURCH. 161 

"The meeting continued until after 10 o'clock, with- 
out any confusion ; the preachers preached in the spirit ; 
and the brethren heard them with joy, and the whole 
assembly which was large, appeared with a solemnity, 
which proved that they were convinced that the preach- 
ers were not following cunningly devised fables. 

"On Saturday morning at 10 o'clock, the people met 
again, the assembly was much larger than the day be- 
fore, and all appeared desirous to hear. About five 
sermons were delivered in the course of the day and 
evening. 

"Lord's day, the people met at 10 o'clock ; the house 
was much too small for the people — seats were made 
back of the house, and the pulpit window being open, 
the people were well accommodated with seats and the 
privilege of hearing ; there was constant preaching, sing- 
ing and praying until toward night, when the people 
retired for refreshments. Met again in the evening, 
at which time two discourses were delivered, with many 
exhortations and prayers for those who felt their need 
of a part and lot in this matter. 

"Monday morning, the preachers met together in an 
upper chamber, in order to attend to the important 
question so often asked — 'Can the Christian Brethren 
of the South unite with the Christian Brethren in the 
North?' This question had been frequently asked in 
the South, and by many answered in the negative. 

"Some at the beginning of this meeting concluded 
that on account of Baptism, an union could not take 
place, though they wished it might. After some con- 
versation upon the subject one of the Elders observed, 
11 



162 REV. JAMES O'KELLY. 

that an Elder from the North was present (E. Smith) ; 
that he was in fellowship with the other Elders and 
Brethren in New England; that it was the desire of 
the Brethren in Philadelphia, and many in New Eng- 
land, that he should meet with the Brethren here, and 
that it was his and their desire that a general union 
should take place through the whole; that the walls 
should be joined. He observed that his mind was en- 
tirely free, and wished that all who felt free to re- 
ceive him as a brother, a member with them, and a 
fellow-laborer, would manifest it by giving him the 
right hand of fellowship. He began, and each one 
did the same without hestitation, all agreeing to exalt 
Christ, to preach him as the only way, to obey his 
commands as far as understood, and teach others also. 
This was truly solemn, joyful, and glorious ; God was 
among us of a truth. After making the necessary ar- 
rangements for traveling and preaching among the 
people in different parts, we all met at the meeting 
house at 11 o'clock, where a large number had col- 
lected to attend the last meeting to be holden at that 
time and perhaps on earth. 

"Every circumstance united to make this meeting 
important. A discourse was delivered on the death 
of a sister of that church, who had died a few days 
before; the Elders and Brethren who had met from 
hundreds of miles were to part from that meeting; 
preachers who before this had been strangers to each 
other, had become acquainted and united in heart, 
had given each other the hand of fellowship to go 
their ways to preach the same Saviour. Add to all 



THE CHRISTIAN CHURCH. 163 

this, a great company of brethren and sisters, who 
had come many miles to hear, and whose souls had 
been refreshed by the joyful sound, who now stood 
around us, melted in tears, at the thought of parting, 
a crowded and weeping congregation, who had heard 
the Word, and knew they were not sharers in the 
joy; add to this the poor slaves who had leave 
from their masters to attend, who appeared many of 
them to share in the consolation, which was manifested 
by their tears, the smile on their countenances, and 
the songs of praise they uttered ; and with all this, the 
firm belief that we should ere long meet no more to 
part; all these things made the last of the meeting 
truly glorious, so that the best wine was kept for the 
last of the feast. After singing many farewell hymns, 
with exhortations and prayers, and giving each other 
the parting hand, we separated, to go our different 
ways to proclaim the Gospel of grace, declaring the con- 
version of the Gentiles, and endeavoring to cause joy 
among all who love our Lord Jesus, both theirs and 
ours. 

" There were at this meeting about thirteen or four- 
teen preachers, and fifteen sermons were preached; 
seven by Elias Smith, and eight by the other preach- 
ers. Two Baptist ministers attended."* 

* After giving an account of what was done at the General 
Meeting of 1811 in Caroline County, Virginia, Rev. Elias Smith 
gives a view of life in that part of Virginia at that time. Under 
date of October 25, 1811, he writes: 

"I can not feel clear in closing this account, without adding a 
few words on the state of the people in Virginia, etc., etc., which 
will (I doubt not) be acceptable to our brethren in the other 



164 REV. JAMES 0' KELLY. 

Taking up the thread of history at the Caroline 
County General Meeting, where there was an union 
with the Northern brethren, we have very little au- 
thentic history for some years. 

parts of the United States. In Virginia the people generally 
live at a distance from each other on large plantations. They 
are one, two, three and four miles apart in many places. On 
each plantation are many slaves — who are the property of their 
masters. In every place where I visited, the slaves appeared to 
me to be in a more comfortable situation than many who have 
the name of being free, being in general well fed and comfortably 
clothed. 

"Many of the people who are very rich appear to be as humble 
followers of Jesus as I ever saw. The brethren where we met, 
appeared to receive the preachers and others with their whole 
hearts, and made it their whole business to attend the meetings 
every day. I was never more happy with brethren than with 
those in Virginia. The people in general were remarkably decent 
in their behavior, not only at the General Meeting, but at all 
the meetings I attended. 

"The situation of the people in Virginia is very singular — 
once they were under Episcopalian priests, but when the priestly 
law was repealed, all the clergy were out of employ; not being 
upheld by God nor man. Their salary was sixteen thousand 
weight of tobacco per year. It must be a large, hungry tobacco 
worm to want so much annually. They being dismissed, the 
houses called churches, stand empty, and free for any to preach 
in, and it is with the people there as with Naphtali, 'an hind let 
loose he giveth goodly words,' while multitudes in New Eng- 
land are like Issachar, 'a strong ass crouching down between two 
burdens.' There is at this time a great door opening for preach- 
ing, particularly in Alexandria, in Fairfax County, Shenandoah 
County, and in many other places. 

"Should any of our New England brethren visit Virginia, who 
love to preach, they will find such a door open for preaching 
as they never saw. 

"To conclude: In my visit to Virginia I rode 1,600 miles in 
four weeks, and preached about thirty times." 



THE CHRISTIAN CHURCH. 165 

In 1815 the Virginia Christians were represented 
in the United States General Convention which met 
at Wyndham, Connecticut. 

The first regular session of the Eastern Virginia 
Conference was held at Cypress Chapel in Nansemond 
County, Virginia, on September 25, 1818. Among 
the ministers who composed this conference the 
names of Burwell Barrett, Joshua Livesay, John Live- 
say, Mills Barrett, James Warren, Francis Wil- 
liamson, Nathaniel P. Tatem, and Nelson Millar ap- 
pear. Of the laymen the following among other names 
are recorded: Thomas Holloway, Abraham Harrell, 
Stephen Smith, Herod Burt, and John Copeland. We 
may naturally suppose that these were representa- 
tive members of the body at that time, and many of 
their descendants are prominent in the Christian pul- 
pit and pew today. The next meeting of the body was 
held at Holy Neck in the same county on the 25th, 
26th and 27th of May, 1819. At this gathering the 
body took the name of the (Eastern) Virginia Chris- 
tian Conference. Bev. Mills Barrett was the pre- 
siding officer, and Rev. Nelson Miller was secretary. 
We are not informed at this time whether Mr. O'Kelly 
was at these meetings, but on account of the division 
of 1810 it seems a little doubtful about his being 
there. 

From the date given above we have been able to find 
but little of what was done until the year 1821. The 
seventh session of the (Eastern) Virginia Christian 
Conference was held at Republican Chapel (location 
unknown), on November 9th, 10th, and 11th, 1821. 



166 REV. JAMES O'KELLY. 

From this we learn that the first session of the body 
was held at Cypress Chapel, the second at Holy Neck, 
then in the interim conferences were held at Republi- 
can Chapel, Providence, (Norfolk County), Barrett's 
in Southampton County, one unknown, and the seventh 
at Republican Chapel, the eighth at Union in 
Southampton County, on Friday before the second 
Sunday in June, 1822. We see from this that two 
meetings were held each year, one in the spring and 
one in the fall. 

The following Elders were present at the session of 
1821 : Burwell Barrett, Daniel Whitley, Nelson Millar, 
Nathaniel P. Tatem, Joshua Livesay, Benjamin Bul- 
lock, John Livesay, Francis Williamson and Mills Bar- 
rett. Members present: Albridgeton Harvey, Sr., 
Thomas Holloway, Anthony Evans, Elijah Williamson, 
Albridgeton Harvey, Jr., Mills Holland, Lazarus Hollo- 
way, Nichols Duel, Thomas Cutchins, Amos Everett 
Wrench, Francis Costen, Thomas Collins, Samuel New- 
man, and Henry Gray. 

At this conference a committee was appointed to re- 
vise the plan drawn up at the last session of the con- 
ference held at Kepublican Chapel for the organization 
of the Christian churches. The committee was com- 
posed of Elders Francis Williamson, Daniel Whitley 
and John Livesay, and members Albridgeton Harvey, 
Sr., and Elijah Williamson. This is the first attempt 
at organization that we have been able to locate in the 
Christian Churches South. 

A large part of the time was taken up in disposing 
of charges against Rev. Joseph Thomas, who was ex- 



THE CHRISTIAN CHURCH. 167 

pelled from this conference. They approved of the pro- 
ceedings of the General Meeting held in New Bedford, 
and Nelson Millar was appointed to attend the next 
General Meeting, and he was given the liberty to put 
in his application for the place in which it should be 
held. 

After the plan for organization had been revised it 
was ordered to be published in the Christian Herald. 

The North Carolina and Virginia Conference was or- 
ganized in 1825, and it is likely that Mr. O'Kelly 
was there, as it was near his home. The Deep River 
Conference was organized in 1864; the Georgia and 
Alabama Conference in 1854. The Southern Chris- 
tian Association was organized at Good Hope, Gran- 
ville County, North Carolina, in 1847. The Southern 
General Convention was organized at Union, Alamance 
County, North Carolina, in 1856. The General Con- 
vention of the Christian Church, South, was organized 
at Mount Auburn, Warren County, North Carolina, in 
1866. 

It is doubtful if Mr. O'Kelly and his associates ever 
had anything to do with the United States Conference ; 
for from letters extant the members of his church seem 
to have lost all trace of the connection with the North- 
ern brethren, for their leader in 1840 seemed to be 
ignorant that there were any Christians in the North. 

They did formally unite with the brotherhood North 
for work in 1841, but it was of very short duration, for 
in 1844 the question of slavery was becoming so agi- 
tated that the union was broken off, and so the union 
with this branch only lasted three years. 



168 REV. JAMES O'KELLY. 

The reader will pardon the writer for giving an out- 
line of Church history in this way ? but it was thought 
that it would throw some light on the events of the 
past.* 

* The churches in the Valley of Virginia seemed to become 
separated from the other branches about the year 1828, and held 
a conference of their own, and they were on fraternal terms with 
the Virginia brethren, and also with those in the North, but 
they seemed to be firmly united with neither. 



CHAPTER XIII. 

Some Incidents in O'Kelly's Later Life and 
Work — His Preaching Tours — His Friendship 
With Thomas Jefferson — Preaches in Wash- 
ington, D. C. — How Thomas Jefferson Came to 
Be Known as an Infidel — O'Kelly's Last Meet- 
ing With Bishop Asbury — His Open Discus- 
sions — Historical Statements of 1809 and 1829. 

For a number of years, just prior to his death, Mr. 
O'Kelly lived in Chatham County, North Carolina; 
his name appearing in the records of the county as 
early as 1797. He was the owner of some property 
in that county, and there his family resided, but it 
seems that he was still a traveling preacher, and from 
the records of his contemporaries he did a great deal of 
preaching. Near his old homstead the first new Chris- 
tian church in the South was organized in 1794. It 
was named O'Kelly's Chapel after its organizer. This 
was the same year the Lebanon Conference was held. 
Mr. O'Kelly began his work at home. How much bet- 
ter it would be for us if we began to do the work that 
is next to us, instead of trying to reach for some- 
thing farther off! This church is about eight miles 
south of Durham, North Carolina. 

Rev. James O'Kelly seems to have been a great mis- 
sionary worker, and did a great deal of traveling in 
connection with his work. Prom a deed on record in 
Chatham County we find that he bought from one 
John Scott, one acre of land where the Martha's Chapel 



170 REV. JAMES O'KELLY. 

church now stands, in 1803, and there the new denom- 
ination built a church. We give a sentence from this 
as showing how devout the fathers were. After de- 
scribing the piece of land Scott says: "I say I do 
hereby give, grant anoL convey the said acre of land 
with all that appertaineth thereto on the said prem- 
ises to the said O'Kelly and the Christian Church col- 
lectively for the particular purpose of erecting a meet- 
ing house to be occupied by way of preaching and ex- 
plaining the Word of the Lord therein, together with 
anyjother part of divine services for the benefit of the 
settlement, according to the true intent and meaning of 
these presents." 

It is said that O'Kelly's wife would see at times that 
he was restless, and she would say to him : "Go on and 
preach, I will attend to home." He would make tours 
of the early Christian churches, and often preach at 
private houses when there was no church convenient, 
and one writer adds that he would often preach for 
three hours at a time. Often times he would define his 
plan of Church government. He would start from his 
home and visit all the churches from there to Peters- 
burg, Virginia ; and all those east of that town and 
Eichmond, on what is known as the "Southside" of 
Virginia, as the churches have always been somewhat 
numerous in that section. Occasionally he would go 
up in the mountains, and sometimes as far as Wash- 
ington, D. C. 

It is said that he was an intimate friend of Thomas 
Jefferson, and as Mr. Jefferson was the leader of Ee- 
publican ideas in Virginia in politics, and Mr. O'Kelly 



THE CHRISTIAN CHURCH. 171 

in religious thought, it is not strange that they should 
have been warm friends, and very congenial. 

It is highly probable, from what occurred at a later 
period, that he visited Mr. Jefferson at Monticello on 
his preaching tours. The story goes thus : 

"On one occasion Mr. O'Kelly visited Mr. Jefferson 
in Washington. The great statesman, knowing of the 
preacher's ability, obtained the use of the hall of the 
House of Eepresentatives and invited Mr. O'Kelly to 
preach. The invitation was, after some consideration, 
accepted, but to the chagrin of the distinguished host, 
the preacher fell far below Mr. Jefferson's expectation. 
Believing this failure did his friend a great injustice, 
the great political leader insisted on a second effort. Mr. 
O'Kelly agreed. The appointment was again made, and 
the people urged to give him another hearing. They 
did hear him again, and were abundantly repaid, for 
Mr. O'Kelly preached one of the great sermons of his 
life, and the host was the most delighted man in the 
audience. When he had finished Mr. Jefferson arose 
with tears in his eyes, and said, that while he was 
no preacher, in his opinion James O'Kelly was one of 
the greatest preachers living. 

"Mr. Jefferson's friendship for Mr. O'Kelly was 
responsible for the charge that this eminent states- 
man was an infidel. To this day the facts are but 
little known to the public, but they are well authenti- 
cated. It is known that the charge was laid against 
Mr. Jefferson, but the cause and the injustice of the 
charge are little known. Mr. O'Kelly's leadership in 



172 REV. JAMES O'KELLY. 

the secession from the Methodist Episcopal Church had 
made for him many strong enemies, who called him an 
infidel because of his supposed unfaithfulness to his 
Church. His enemies pressed this charge against him 
without specifying its nature, till the impression 
gained credence that he was an infidel to the Christian 
faith. 

"When Mr. Jefferson boldly showed his friend- 
ship for Mr. O'Kelly, it was construed by the 
enemies of the latter as sympathy for him in his work 
as a reformer, and at once Mr. Jefferson was charged 
with being an infidel. His political enemies began to 
proclaim the charge against him in their efforts to 
defeat him for the presidency, and in a short time the 
rumor was generally current among the people. So 
intense was the feeling thus engendered against him, 
that in some places, notably in Pennsylvania, the re- 
port was believed and it was talked among the people 
that if Mr. Jefferson should be elected President, he 
would order all Bibles to be burned throughout the 
land. An instance, well authenticated, is reported of a 
Christian mother, who, influenced by this talk against 
him, on hearing that Mr. Jefferson had been elected 
President, took her Bible and hid it away, declaring 
that the infidel President should never burn her Bible. 
There is good reason to believe that this is the origin 
of the charge of infidelity against Thomas Jefferson, 
and though having no foundation, many well informed 
people are not sure, even to this day, that he was not 
indeed an enemy to the Christian faith. Of course 



THE CHRISTIAN CEURCE. 173 

neither James 'Kelly, nor Thomas Jefferson was an 
infidel."* 

On one of his preaching tours Mr. O'Kelly was 
taken very sick near Winchester, Virginia. He and 
Bishop Asbnry had not seen each other for some time, 
and it so happened that the Bishop was in the same 
locality at the time. On learning that Mr. O'Kelly 
was very sick he sent two of his brethren, Reed and 
Walls, to ask if Mr. O'Kelly would like for him to visit 
him. The reply was in the affirmative. Here on Mon- 
day the 23d of August, 1802, we have an account of 
the last meeting on earth of these two great men. 
Mr. Asbury, in his " Journal," Vol. Ill, page 76, has 
this to say in regard to the meeting: "We met in 
peace, and asked of each other's welfare, talked of per- 
sons and things indifferently, prayed, and parted in 
peace. Not a word was said of the troubles of for- 
mer times. Perhaps this is the last interview we shall 
have upon the earth." This meeting showed that both 
of these leaders had great souls within, though differ- 
ing so much in many matters. 

During the last thirty years of his life, Mr. O'Kelly 
labored constantly to promote the interests of the new 
Church which he had been instrumental in organizing. 
In all things he is said to have been a very energetic 
man, and especially so in the work of the Church. 
It was difficult to deflect him from any well-fixed pur- 
pose. The result was, he usually carried his point. 
He had great firmness in his purposes, and this is 

* The above was given the writer by Dr. J. P. Barrett, editor of 
the Herald of Gospel Liberty, Dayton, O. 



174 REV. JAMES O'KELLY. 

said to be one of the marked characteristics of the 
O'Kelly family in North Carolina to the present day. 

He must have been a man of powerful intellect, for 
it is said of him that on one occasion he preached 
five sermons at different places in one day, and none 
of them bore any sameness. This seems to be a most 
wonderful thing, for there are but few ministers in any 
denomination at the present day who would attempt to 
do that, when helps and commentaries are being pub- 
lished annually by the thousand. Not only did he 
preach often, but sometimes he met in open discussion 
the enemies of the Christian Church — for they were 
many — and he would explain the principles of Church 
government, and the Biblical doctrines upon which it 
was founded. In the early days of the Church he 
often met Rev. Stephen Davis, of Gloucester County, 
Virginia, in open debate. Mr. Davis was one who 
withdrew with Mr. O'Kelly in 1792, and then went 
back to the Methodists to become one of the most bitter 
enemies of the Christian Church. Not only did Mr. 
O'Kelly have to preach and organize, but it was a life 
and death struggle to hold what he had accomplished.* 

We find that Bishop Asbury and the strongest and 
most popular Methodist preachers followed close on his 
tracks to win back those who had cast their lot with 
the Christians. In 1805 Mr. Asbury visited Isle of 

* To give the reader some idea of the hot persecutions of the 
early Christians, or O'Kellyites as they were called, we quote 
from a sketch of the life of Rev. Joseph Thomas: "It was not 
infrequent that the ministers of other bodies came to oppose 
and ridicule what they styled this 'rotten Arminian mushroom 
doctrine which was preached by the tail end of the Metho- 
dists, the O'Kellyites.' " 



THE CHRISTIAN CHURCH. 175 

Wight and Nansemond counties, Virginia, and wrote 
in his "Journal" : "A reaction has set in against the 
O 'Kelly movement, as General Wells and family have 
returned to the Methodists, and Willis Walls is coming 
back, besides twenty others who left the Methodists." 
When Kev. Francis Asbury wrote those lines in his 
"Journal" he little thought that in this neighborhood, 
and by the people mentioned, or their descendants, 
there would be a strong Christian Church organized 
which would live arid flourish for many years; but 
such was the case. 

Soon after the organization of the Christian Church 
in 1794 Mr. John Scarborough Wills, who was an offi- 
cer in the Revolutionary army, gave the site 
for a chapel, and a Christian Church was erected near 
Scott's Factory, about four miles from Smithfield, Isle 
of Wight County, Virginia. It was named Will's 
Chapel, in honor of the man who gave the site. This 
church was ministered to in the early days by Rev. 
Mills Barrett, and at one time it had about one hun- 
dred and twenty-five members. Later it began to de- 
cline, but as late as 1840 there was a Sunday School 
held there. The membership dwindled away, and some 
went to other churches, and the house decayed. Per- 
haps Oakland Christian Church may have grown from 
the seeds planted there. 

By some means or other the report of the new or- 
ganization was carried beyond the mountains, and 
some ministers, feeling that there was need of a reform 
in Church government, came over to the denomina- 
tion. Prominent among these we find the names of 



176 REV. JAMES O'KELLY. 

Ogden and Haw, who were among the first mission- 
aries to Kentucky, and it is said that in other localities 
there were recruits. His opponents say that O'Kelly 
sowed the seeds of discord broadcast all over the section 
in which he was so well known, and that is was not 
without its effect, for the people who were seeking the 
greatest liberty flocked to his standards, and the new 
Church, in the face of all the opposition that a strong 
and well-organized body could bring to bear upon the 
situation, continued to grow in numbers. 

Even when it was known to the world at large that 
they were gaining as fast as could be expected under 
the circumstances, the leading Methodist writers and 
historians circulated reports that they were diminish- 
ing. Rev. Jesse Lee, who was the Methodist historian 
of the time, writing in the year 1809, says: "They 
(the Christians) have been divided and subdivided till 
at present it is hard to find two of them that are of 
the same opinion. Th^re are but a few of them in 
that part of Virginia where they were the most nu- 
merous." From this statement we infer that Lee had 
closed his eyes to the painful truth to him, and his 
brethren, or that he had not taken the pains to inform 
himself thoroughly on the subject, since at that very 
time the cause was prospering under Mr. O'Kelly's per- 
sonal leadership. Another writer in 1829 says that the 
adherents of James O'Kelly, or the Christians, num- 
bered several thousands, and had many ministers, thus 
showing that there had been a phenomenal growth dur- 
ing these years, or that Mr. Lee was mistaken in his 
assertion in 1809. We think the evidence strong 
enough to show he was mistaken. 



CHAPTEE XIV. 

O'Kelly as an Author — Some of His Works. 

Mr. O'Kelly was a man who realized the power of 
the press, and soon after his withdrawal from the Metho- 
dists he began to publish books and pamphlets regard- 
ing the position of himself and his adherents. In some 
of these he defended his patriotism and his Chris- 
tian character. The first seems to have been The Au- 
thor s Apology for Protesting Against the Methodist 
Episcopal Government. Probably this was first pub- 
lished about 1798, and is commonly called The Apol- 
ogy. (Dates are variously given by different writers. 
According to one he seems to have published his first 
work prior to July, 1798. The first edition is supposed 
to have been printed in Pittsburg, Pennsylvania.) 
Before September, 1799, he sent out another, as we 
learn from Mr. Asbury's "Journal." As several of his 
works were reprinted, we account for the discrepancy 
of dates in that way. This book circulated freely both 
among his own and other people, and we may judge 
that it was a powerful work, for the Methodist Church 
is said to have ordered that all that could be got should 
be burned, and to-day copies of that book are very 
rare, notwithstanding the fact that it went through 
several editions ; the last record of a republication be- 
ing in 1830.* 

* A copy was kindly loaned the writer by Dr. J. O. Atkinson, Elon 
College, North Carolina. This was a reprint by Dennis Heartt, 
Hillsboro, North Carolina, 1829. 
12 



178 REV. JAMES O'KELLY. 

Bishop Asbury at once began to collect material for a 
reply, but owing to the great amount of work he had 
to do, the material was turned over to Rev. Nicholas 
Snethen, at that time one of the Bishop's staunchest ad- 
herents, who prepared A Reply to an Apology. As 
soon as this came from the press Mr. O'Kelly came 
forward with his Vindication of an Apology, sl book of 
sixty-two pages, printed at Raleigh, North Carolina, 
1801. This also had a wide circulation for that time. 
These two works were written in the style of the 
Chronicles of the Bible. 

In regard to these Bishop Asbury has this to say: 
"Hamet was moderate, Glendenning was not very 
severe, but James O'Kelly hath turned the butt end of 
his whip and is unmeasurably abusive." Perhaps 
when he penned these lines he did not think of some 
things he, himself, had said about Mr. O'Kelly. 

For years he continued to write and publish books 
and pamphlets in defense of himself and the new 
church, and some on doctrinal points. Among these 
we mention the following: Divine Oracles Consulted; 
Christicola, in 1800. The Methodist Conference met 
at William Blount's in Isle of Wight County, Virginia, 
that year and a resolution was passed that an answer 
to this work ought to be published. Dr. Coke, Revs. 
Jesse Lee, Philip Bruce, and William McKen- 
dree were appointed to prepare and publish an 
answer to it. (This seems to have been a let- 
ter or tract, and is given in this work since it shows the 
spirit of the man so well.) Church Government was 
a work in which O'Kelly opposed American slavery. 



THE CHRISTIAN CHURCH. 179 

The Christian Church was published in 1801. This 
seems to have been a work in which he gave the causes 
for the existence of the organization, and then gave its 
doctrines and principles of government, so that the 
world might have a clear and concise idea about him 
and his work, especially that part relating to the or- 
ganization of the church. Annotation on His Booh of 
Discipline was published in 1809. Letters from 
Heaven Consulted was published in 1822. 

Besides these he published a tract on Baptism about 
1810, in order that the church and the world might 
have his views concerning that ordinance. He pub- 
lished commentaries on the books of the New Testa- 
ment. Some of these were in the possession of his 
descendants a few years since. Some of these works 
are very valuable, especially to the historian of the 
Christian Church, and to those who wish to see both 
sides of the questions of these times in other churches, 
and it would be a great advance in historical knowledge 
if all his works could be got together and kept in a 
historical collection of the church he organized. 

He published a tract on slavery about 1798, and this 
was reprinted about 1838. Among his later works we 
have recently learned of the following: Hymns and 
Spiritual Songs Designed for the Use of Christians, 
partly composed by himself. This was a book of about 
three hundred and fifty hymns, and was published 
from the Minerva Press at Ealeigh, !N\ C, by Thomas 
W. Scott in 1816. The Prospect Before Us by Way 
of Address was a tract or booklet, published for him in 
1824, and was, perhaps, his last published work, as he 
died in 1826. 



CHAPTEK XV. 

O'Kelly's Views On Education. 

We find the following recorded in the 28th and 29th 
chapters of O'Kelly's Apology, which we give as fully 
as possible, for without doubt here is revealed the 
cause of the retarded growth of the Christian Church. 
Owing to the views of the early fathers about educa- 
tion, the laymen and the ministry were not educated 
as they should have been, and for this reason, and this 
reason only, they did not have the influence that they 
would and should have had in their day. 

In speaking of several items in the Methodist canons 
Mr. O'Kelly says: 

"I pass over those things which treat of bonds, etc., 
till we come to the place of the great college, distin- 
guished by the name of Cokesbury. There the two 
celebrated names (Coke and Asbury) were (as it 
were) to be immortalized. This was held forth to the 
people as 'one of the greatest charities in the world.' 
The sons of ministers were to be educated gratis. This 
would greatly relieve their widows, besides flaming 
ministers were expected to come of her. Great care 
was to be taken of the students with regard to their 
morals and literature. And in order to give full satis- 
faction to the parents, Francis (Asbury) promised to 
examine into their improvements in learning from time 
to time, while he himself was an utter stranger to a 
classical education, being, like me, born of poor 
parentage. 



THE CHRISTIAN CHURCH. 181 

"However, the few charity boys were turned out of 
school, as we are informed. Young gentlemen left the 
college, for, as they say, instead of 'pies and puddings' 
they met with poverty and oppression. 

a We are ever taught to believe that Cokesbury was 
the property of the people ; but I ask if the people were 
ever consulted with regard to its corporation % I never 
did approve the step, because I thought it did not be- 
long to our province. Moreover, I feared it originated 
in vainglory and lucrative motives. I say, I feared 
so. When the religious feelings of the people were 
from time to time cogently addressed, both in public 
and private, to display their charity, I was backward, 
because of unbelief. But Francis (Asbury) informed 
us that he was in danger of imprisonment ; therefore 
we exerted ourselves. 

"But did not he mock us, or would he have left us 
and gone to Mr. Davis in Bedford, and engaged $3,000 
toward another college ? Whether he did or not, I am 
not certain, but I had cause to believe it, seeing his 
friends told it; however, that fell through. 

"Let the witness blessed with Cokesbury charity 
stand forth, and tally with those repeated large sums of 
money. Then let the flaming minister appear, that 
we may see how the connection is benefited by the op- 
eration." 

So slow were the fathers to realize the value of 
education and learning that the idea of a church news- 
paper did not arise until 1833, at a conference at 
Kedar, now Mt. Auburn, Warren County, North Caro- 
lina, and it was eleven years later before that idea was 



182 REV. JAMES O'KELLY. 

carried out. Thus we can see that the early Christian 
Church, for over fifty years, neglected the main- 
spring of its progress, and the small numbers of the de- 
nomination to-day is the result. Education is the 
dynamo that drives church extension today, and this 
should not he neglected in any manner. 



CHAPTEE XVI. 

Comments Upon Mr. O'Kelly's Work and Plans 

— The Weakness of the New Church — Mis- 
representation, Etc. 

A contemporary historian* has this to say in regard 
to the work of Mr. O'Kelly: "His whole life, after 
the secession, shows him to he a man without a plan, a 
reformer without a fixed object or a definite plan. 
O'Kelly had occupied an important post, and filled a 
large place in the confidence and affections of Metho- 
dism. " 

This, perhaps, is putting it stronger than the facts in 
the case will warrant, yet there is a vein of truth in the 
statement. A later writer, as a friend, said this ;f 

"For the first half century of the life of the Christian 
Church there was lacking a leader of executive ability 
in her ranks. While Mr. O'Kelly and his associates 
were eloquent preachers and godly men, yet they needed 
men of great administrative ability, comprehensive 
views and progressive spirits, who could see at a glance 
the whole field of operation, all the denominational 
work and its needs, and then attract all to them by the 
magic of their personal megnetism and superior gifts. 
The early fathers of the Christian Church needed more 
system, better organization, and more general coopera- 
tion, a greater realization of their strength, and to know 
how to utilize all their powers for the success of the 

* Jesse Lee's History, p. 274, and following. 

fRev. W. B. Wellons, D.D. 



184 REV. JAMES O'KELLY. 

cause. James O'Kelly was a reformer, a great reformer, 
but he was a reformer after the Whitfield model. He 
had influence with the people, which Bishop Asbury, 
his opponent, lacked, but he greatly lacked the admin- 
istrative talent and business capacity of the bishop. 
Mr. O 'Kelly was not a good organizer ; even after he 
had made converts he did not seem to have the ability 
to organize them into churches. This Mr. Asbury 
always did, and each way had its effects. One became 
a tower of strength, the other remained weak. 

"His extremely radical and liberal ideas, as is the 
case in every revolutionary movement, led him, and 
his associates, too far in their search for truth and lib- 
erty. In their earnestness for freedom from ecclesias- 
tical power they seemed even to fear organized effort, 
and the result was a certain degree of looseness, and 
seeming carelessness characterized their efforts. They 
did not seem to realize that without organized effort no 
large body can ever hope for any marked degree of 
success. 

"Then, again, it seems that he and his associates 
were more intent on preaching the truths of the Bible, 
which was their only creed, than they were in organiz- 
ing their converts into churches, and on this account 
many joined other denominations, and their influence 
was lost to the Christian Church. They had no pecu- 
liar doctrines of their own to advocate. They stood 
upon the evangelical platform laid in the formation of 
the Episcopal Church of England, and the Methodist 
Episcopal Church of America, from which organization 
they seceded. To controvert the opinions and doctrines 



THE CHRISTIAN CHURCH. 185 

of other denominations was not a part of their business. 
They strove to bring into cooperation the good of every 
sect and party, and to build up an organization which 
should embrace in its folds all who stood upon the com- 
mon platform which was occupied by all evangelical 
denominations around them. Consequently their early 
labors were largely lost for the want of system and 
order in their operations. As it were they fallowed the 
land and -sowed the seed, but others gathered the harvest. 
For full half a century did this scattering, wasting 
process go on. True, their efforts were not without 
effect in bringing about a better religious condition, as 
many were carried to other fields, and we now see the 
unselfishness of their labors. " 

So decided were they against any dictatorial govern- 
ment, and so much did they fear ecclesiastical tyranny, 
and so bent were they on the greatest possible liberty for 
the organization, and so complete did they regard their 
creed, the Bible, that there was no effort made to re- 
duce their principles to any written form until the year 
1866. At that time Eev. John K Manning saw that it 
was time for the world and the church alike to have 
these, and so under his leadership this task was accom- 
plished.* 

Before this time ]\Ir. O'Kelly and the Christian 
Church had been grossly misrepresented. Yea, they 
had been persecuted by opponents in other denomina- 
tions, who charged them with holding sentiments and 
doctrines which they never held, nor thought of teach- 

* This task may have been discussed before the Civil War, but 
nothing was accomplished. It is thought that it was discussed 
in 1858 at Cypress Chapel by the Southern General Convention. 



186 REV. JAMES O'KELLY. 

ing. In the early days there was no efficient means of 
refuting these slanders, consequently, in almost every 
place designing persons either classed the Christians as 
Unitarians, Disciples or Campbellites, when the truth 
was everywhere known among them that they never 
sympathized with, nor held, the views of either one or 
the other of these sects. In the Christian Church South 
the truth of the Divinity of Christ Our Head has never 
been denied, nor has the church ever practiced water 
baptism for the remission of sins. Yet these things were 
everywhere charged against the young church. It was so 
put down by the contemporary church historians, not 
of one denomination particularly, but of many. Owing 
to these facts, the early Christian Church, for a great 
many years, did not have the sympathy of the evan- 
gelical denominations whose orthodoxy had never been 
questioned. As they had no church paper or regular 
publication in the South until 1844, the means of re- 
futing these charges were poor,* and the nonreading 
public was misled by the craftiness of some who had 
perhaps more prejudice in their hearts than they had 
of God's love. 

By giving the above we have brought the history 
much further than was intended, but it was thought 
best, as these things seemed to grow from the seeds that 
were sown in the time about which we are writing, and 

* We give an instance of how some of the charges were met 
by referring the inquiring reader to page 29 of Rev. W. B. Wel- 
lons's pamphlet, The Christians in the South Not Unitarian in 
Sentiment, where he gives a card that appeared in the American 
Beacon, a paper published in Norfolk, Va., January 22, 1835. 



TEE CBRISTIAN CEURCE. 187 

it was thought that it would serve to give a better view 
of the situation. 

In the early days of the church, the ministers, while 
they were God-fearing and consecrated men, were not, 
as a rule, educated. The most of them seemed to have 
followed some secular calling all the week, and then 
preached on the Sabbath. There were very few who 
devoted all their time to the ministry, and traveled 
preaching the Word of God. Mr. O'Kelly seems to 
have been one who did, but the majority farmed, kept 
store, practiced medicine, or taught school, as if they 
sought first the things of this world, and afterwards 
the kingdom of God. They did not look to the ministry 
for a support, but they were unwilling to give up 
preaching altogether. They worked cheap, and in re- 
turn they gave poor preaching. There was no incentive 
for young men to prepare themselves for the ministry, 
and, as a result, the most of them were poorly equipped 
for their work. Their secular labors kept them from 
visiting the sick, and encouraging the weak. The 
preachers were often unable to be present at the burial 
of the dead, and Justices of the Peace solemnized the 
marriages and pocketed the fees. Under these condi- 
tions was it strange that the early Christian Church 
had such a hard struggle for existence? 

Under another head we will give Mr. O'Kelly's views 
on education in the church, and we will find that there 
lay the great weakness of the denomination ; for it was 
a great many years after his death before there was any 
school for the training of ministers, and only recently 
have they had a denominational college. 



CHAPTEK XVII. 

O'Kelly Before His Withdrawal — Quotations 
From Different Writers — After the With- 
drawal — Misrepresentations — False Accusa- 
tions — O'Kelly in History To-day — Quotations 
From Recent Historians — O'Kelly as His Own 
Witness — Letters — Difficulties in His Way. 

In this chapter it is the purpose to show, first, in 
what esteem Rev. James O'Kelly was held previous to 
the Baltimore Conference of 1792 by the Methodists, 
and to do this we will give several quotations from his 
contemporaries. Second, we will note what was said 
of him at the time of his withdrawal, and for some 
years thereafter. Here we will find the misrepresenta- 
tions, and evil speeches made against him and his 
work. Third, we will give quotations from later Metho- 
dist writers and historians, to show that the earlier 
Methodist historians were sadly mistaken in the pic- 
tures they gave of the man. We do not condemn any 
one, but facts will stand for themselves, and the reader 
may determine for himself what is the truth of the 
matter. 

In studying these bits of history there is an old 
maxim, the truth of which has impressed itself upon me 
with great force. It is this : "Circumstances alter 
cases." Up until 1792 there had been no fault found 
with O'Kelly and his work. Everything he had done 
bore the stamp of approval. He was always a power in 
the field, and one of the bright and shining lights. Let 



THE CHRISTIAN CHURCH. 189 

us see what some of the Methodists have put in print, 
and left as a heritage for the present and future genera- 
tions. 

One writer says : "James O'Kelly had long lived on 
the border between Virginia and North Carolina as a 
circuit preacher and presiding elder. His influence 
swayed the ministry and people on both sides all along 
the line. He had been a devout and zealous man, an 
eloquent preacher and a strenuous Methodist, a tireless 
laborer, and an heroic opposer of slavery, and enforced 
the anti-slavery law of the church.* 

Mr. Asbury says in his "Journal," volume 1, page 
367: "Brother O'Kelly gave us a good sermon from 
the text, 'But I keep under my body, and bring it 
under subjection ; lest that by any means, when I have 
preached to others, I myself should be a castaway' (1 
Cor., 9:27), on April 5, 1764, at Ellis's Chapel, Sus- 
sex County, Virginia." On page 384 of the same 
volume Mr. Asbury says : "Brother O'Kelly let fly at 
them (about slavery) and they were made mad 
enough." 

His influence was felt everywhere in the section in 
which he had labored so long, for one writer says: 
"He was one of the most commanding men of the 
itinerancy and preached at the Baltimore Conference 
of 1792, from Luke 18 : 5, and the power of the Lord 
attended the word." This was on Sunday afternoon 
before the "Right of Appeal" was lost the first of the 
next week. Another writer says: "Mr. O'Kelly had 

* His firm opposition to the institution of slavery is one rea- 
son why we always believed he was of Irish and not of American 
birth. 



190 REV. JAMES O'KELLY. 

been stationed almost continuously for ten years in 
Virginia, and presided over a large district of circuits 
in the connection. It could therefore not have been 
for personal reasons that he urged the 'Eight of Ap- 
peal' from the bishop to the conference." Another 
contemporary says: "He was very useful and had 
much influence in his section." 

He is described as being "laborious in the ministry, 
a man of zeal and usefulness, an advocate for holiness, 
given to prayer and fasting, and an able defender of 
the Methodist doctrine and faith, and hard against 
slavery in private, and from the press and pulpit." 

From the above we infer that many of the charges 
brought against him a few years later were without 
even the semblance of truth, and that many exagger- 
ated and farfetched conclusions were drawn in regard 
to his motives. 

Before the last link was broken that bound him to 
Methodism, Bishop Asbury sent messengers to him 
telling him that he was his "right eye, right hand, and 
right foot" ;* thus showing in what esteem he was held 
by the bishop. Would he come back, he was all right 
in every respect. Dr. Thomas Coke's esteem is ex- 
pressed in his letter to Mr. O'Kelly from Wilmington 
on May 4, 1791, already quoted. 

From these quotations, and others previously made, 
the reader can make up his mind about Mr. O'Kelly's 
standing in the Methodist connection before 1792. 

Bev. James O'Kelly's "Bight of Appeal" was lost at 
a late hour on Monday night at Otterbein's Church in 
* O'Kelly's Apology, Chap. 18, verse 2. 



TEE CERISTIAN CEURCE. 191 

Baltimore. On Tuesday morning a letter was received 
from Mr. O'Kelly and some of his firm supporters in- 
forming the Conference that they could no longer sit 
among them, because the "Eight of Appeal" was not 
allowed. A committee was at once appointed to recon- 
cile the seceders, if it were possible. As we have seen 
they met and utterly failed to accomplish the desired 
end. He and his associates remained in Baltimore for 
a day or two longer, to see if an injured preacher could 
get an appeal from the bishop's appointment. Dr. 
Thomas Coke said in the final interview "That (the 
'Eight of Appeal') can not be granted." James O'Kelly 
left the city. He is followed by messengers from 
Bishop Asbury telling him the words quoted above. He 
would return only on one condition, that would not be 
granted. Messengers were sent from Mr. O'Kelly and 
his associates to Mr. Asbury, proposing a compromise. 
This was in vain, for the Bishop would not grant it. 
From Piney Grove, in Chesterfield County, Virginia, 
they sent their formulated wishes to Mr. Asbury at the 
Petersburg Conference of 1793, and they received this 
answer : "I have no power to call such a meeting as 
you wish. If, therefore, 500 preachers should come on 
their knees before me, I would not do it." This again 
shows that the authority of the Meithodist Church 
seemed to lie in the word of one man. 

Mr. O'Kelly then began to plan to organize a church 
on what he believed to be the Bible plan. Let us now 
see what was said about him. The reader will observe 
carefully what a change one act, with the purest and 
most unselfish motive, and a few years work, brought 
about. 



192 REV. JAMES O'KELLY. 

One writer of the time said : "There was little doubt 
that James O'Kelly's spirit was tainted with ambition." 
To this we will agree, if the right construction be put on 
the sentence. He was very ambitious for a free and 
untrammeled church, and to see all men on the same 
footing in religious as well as civil matters. He wanted 
to put the government of the church on the same basis 
as that upon which the civil fabric rested ; that is, on a 
democratic, instead of an autocratic, basis. 

It was said to be the opinion of an English lawyer, 
a man of infidel principles, who, strange to say, ad- 
mired the Methodist Church (government polity), and 
witnessed with many regrets the O'Kelly schism, ad- 
vised Kev. Jesse Lee and many other leading ministers 
to make O'Kelly a bishop, "for," said he, "if you will 
let him share the dreaded power with Asbury, he will 
no longer fear it," and another writer, commenting on 
this, seemed to think that the lawyer was nearer right 
than wrong. From the bits of history we have been able 
to collect, it appears that he was not contending for 
power, but for the greatest freedom to all. He was 
striving to adhere to the original plan of Mr. Wesley, 
and the English Methodists, while Bishop Asbury was 
trying to depart from it, for the Methodists of England, 
as we have shown, have never had bishops. Our con- 
tention is, as facts seem to abundantly justify, that Mr. 
Asbury was very ambitious to see himself at the head 
of a great system of autocratic church government in 
America, even if it were without precedent in the an- 
nals of Methodism, and was condemned by John Wesley. 

Bishop Asbury, in his "Journal," soon after the 



THE CHRISTIAN CHURCH. 193 

secession, wrote as follows : " James O'Kelly has told 
a tale of me which I think it is my duty to tell better. 
He writes 'Francis ordered the preachers to entitle him 
bishop in directing their letters.' The secret truth of 
the matter was this : the preachers having had great 
difficulties about the appellations of Mr. and Rev., it 
was talked over in the yearly conference, for then we 
had no General Conference established. So we con- 
cluded it would be by far the best to give each man his 
official title as deacon, elder, and bishop. To this the 
majority agreed. James O'Kelly giveth all the good, 
the bad, and the middling of all our church to me. 
What can be the cause of all this ill-treatment which I 
receive from him ? Was it because I could not settle 
him for life in the South District of Virginia ? Is this 
his gratitude ? He was in the district for ten years as 
a presiding elder, and there was no peace with James 
until Dr. Coke took the matter out of my hands. After 
we had agreed to hold a General Conference to settle 
the dispute, and behold when the General Conference 
by a majority went against him he treated the General 
Conference with as much contempt almost as he had 
treated me, only I am the butt of all his spleen." The 
reader who has followed the story thus far can make up 
his own mind as to who was right, and who showed the 
contempt. 

We come now to the charge that has done James 

O'Kelly and the Christian Church, South, more harm 

"an anything else that has ever been written against 

them. It is this : " James O'Kelly and the Christian 

Church were Unitarian in sentiment." We have de- 

13 



194 REV. JAMES O'KELLY. 

voted a special chapter of this work to the refutation of 
this charge, and so only make slight reference here to 
show how quickly the sentiment of men may change. 

Rev. Jesse Lee says, for one thing : "He denied the 
distinct personality of the Holy Trinity. He affirmed 
that instead of distinct persons in the Godhead, the 
terms Father, Son, and Holy Ghost were only intended 
to represent three offices of one glorious and Eternal 
Being." Another writer said: "It was a favorite ex- 
pression of his that God was Father from eternity, Re- 
deemer in time, and Sanctifier forevermore." Says 
Dr. Lee: "It was enough to make the saints of God 
weep before the porch and the altar, and that both day 
and night, to see how the Lord's flock was carried away 
captive by that division. " 

On the 25th of May, 179 2, in the Greenbrier Con- 
ference, held at Rehoboth Chapel, Sinks of Green- 
brier County, Virginia, (now West Virginia), says 
Rev. Stith Mead: "When we met in conference we 
were all examined by the bishop as to our confession of 
faith and orthodoxy of doctrine agreeably to the accu- 
racy of Wesleyan Methodism. On a closer examination 
it was discovered that two of the preachers composing 
the present session of conference, namely John Lind- 
say and George Martin, coming from the district where 
James O'Kelly was presiding elder, had imbibed 
heterodox opinions from him tending to Hnitarianism. 
All the conference was now requested by Bishop Asbury 
to bring forward all the Scripture texts they could 
recollect to prove the personality of the Trinity, and 
particularly the Holy Ghost, at which time these 




OLD REHOBOTH M. E. CHURCH, NEAR UNION, W. VA. 

Built in 1785 and deeded to the Conference to remain their property as long 
as grass grows and water runs. The oldest church west of the Alleghany 
Mountains. A typical mountain church, where, in 1792, the Conference met 
mentioned by Rev. Stith Mead, and tha discussion about the Trinity took 
place. 



THE CHRISTIAN CHURCH. 195 

preachers recanted their errors in the doctrine and 
were retained in the Methodist fellowship."* It is a 
question of serious doubt, even if the ministers named 
held views contrary to those of the Methodists of the 
time, whether they imbibed those views from James 
O'Kelly. 

A later historian writes as follows : "The most 
potent cause for the failure of O'Kelly's plan was the 
heresy which his system contained. This was the taint 
that corrupted the whole schism. His Unitarian 
errors allowed no Savior to be offered to the people, and, 
destitute of that vital and central force, his church was 
soulless and its name a falsehood. But the motives of 
the leaders seem to have been as devoid of purity as 
their system was of truth." We again refer the reader 
to the chapter in this work entitled "The Alleged Her- 
esy of James O'Kelly and the Christian Church Dis- 
proved," for an answer to this charge. 

All these things were said about a man whose views 
on theology are not questioned by the most scrutinizing 
of to-day, and who had the manhood to stand up and 
say what he believed was right and what was wrong, 
and who had no idea in his mind but to save sinners by 
"pointing them to the Lamb of God that taketh away 
the sin of the world." We think the chapter men- 
tioned proves beyond all doubt that these charges were 
basely false. But we will call some of the best Metho- 
dist historians of modern times as witnesses that the 
charges were without any foundation in fact. The 
later Methodist writers look through the clear glass and 

^Bennett's Memorials of Methodism in Virginia, page 307. 



196 REV. JAMES O'KELLY. 

see things as they are; and their eyes are not blurred 
by prejudice as were those of the earlier writers. Hear 
what they have to say. 

Mr. George P. Smith, in his life of Bishop Francis 
Asbury, says : "The positive old Irishman had been too 
long in control of things in his section to submit to 
another's dictation, and a separation between the two 
was inevitable. There was, however, nothing in 
O'Kelly's motives which seems to have been censurable. 
He merely thought the arbitrary course which a bishop 
might take ought to be anticipated and provided 
against." From this we may infer that Mr. O'Kelly 
was pleading the cause, not so much for his own time, as 
for the future, and if we take this view we will see that 
his proper place was beside his friend, Thomas Jef- 
ferson, who was doing so much at this time on the same 
line in the affairs of state. He saw the seed being 
planted, and thought what the harvest might be, and 
with a prophet's eye he laid himself aside and plead 
for what he thought would be for the greatest good to 
the greatest number. From another point of view, 
who is prepared to say that the influence of James 
O'Kelly is not seen and felt in the ranks of the Meth- 
odist Episcopal Church today ? We find one of their 
best historians of modern times writing as follows: 
"Impartial history requires us to say we find no evi- 
dence of the heresy alleged against James O'Kelly — 
that he was unsound on the Trinity and hastened his 
secession for fear of being brought to trial. An error 
so radiant must have worked out in him and his follow- 
ers striking manifestation, but none such appear. The 



THE CHRISTIAN CHURCH. 197 

few preachers and people who continue to represent 
him, represent so far as known a sound doctrine and 
experience. The trouble was governmental, and not 
doctrinal, and in the later adjustments of Episcopal 
Methodism, occasion could hardly be found for its re- 
currence." (Bishop Holland X. McTyeire's History 
of Methodism.) 

Another says : "There is little doubt that a man 
so bold and confident as O'Kelly would hestitate to give 
expression to his doctrinal views," and in this research 
nothing has been found that would indicate that he 
held anything but the most orthodox views. If he said 
or wrote anything to the contrary its production has 
been challenged in vain. 

These last quotations were written after the contro- 
versy had been ended for many years, and gives the true 
version of the whole matter, as all people of unbiased 
minds are compelled to see. 

While he was in the minority, yet the measure for 
which he contended and worked so hard to establish has, 
in modified form, woven itself into the government of 
the Methodist Episcopal Church, and in some sections 
of the country it has been carried out almost entirely. 
Even in Virginia the Methodists are gradually working 
toward the same plan of government. 

James O'Kelly was accused of trying to mislead the 
people. We will call the accused and let him an- 
swer for himself. We will give some letters from his 
pen to former friends, written about the time he 
"seceded." We believe that these will show that, in- 
stead of trying to mislead the people, he was a truth 



198 REV. JAMES O'KELLY. 

seeker, and was willing to lay self aside in order that 
truth and right might prevail. 

The following is the substance of a letter from a 
Republican minister to an Episcopalian minister: 

"Dear Sir: The following lines are addressed to 
you, for the purpose of investigating a subject impor- 
tant in its nature, and painful to me in its effect. That 
there has been a division in the Methodist Church, and 
this division was produced by the despotic principles 
of government, existing and increasing in that Church, 
are facts not to be denied. That pacific measures 
were used by the aggrieved party to obtain a reunion, is 
a fact which their petitions, and addresses, doth abun- 
dantly prove. When these facts came first to my view, 
I used all the candor and discernment I possessed in 
the investigation of the subject. And truth obliged 
me to believe that the complaints were just, and that 
the cause of the division was sufficient to justify the 
effect. The sentimental division naturally led me into 
the division, for the doctrine then exhibited to us was, 
'If you are dissatisfied go out.' Therefore,, uncondi- 
tional submission, or a separation, was the only alter- 
native. One would have thought, as we could not agree 
together, parting might have ended the dispute; but 
alas ! we have found it quite otherwise. 

"For no sooner had we turned our backs, than a flood 
of abuse, calumny, and cruel slander came pouring 
forth after us as a furious flood ! From the groundless 
reports that soon spread, and increased, one could 
hardly forbear thinking that a lying spirit had gotten 
among the prophets. But I long resisted the thought, 



THE CHRISTIAN CHURCH. 199 

and strove to believe that these reports originated in 
mistake, and not in willful misrepresentations. But 
the moment I cast mine eyes on that vile assertion in 
the minutes of your last General Conference, saying, 'A 
few indeed, who were as great enemies to the civil gov- 
ernment under which they lived as to our discipline, 
have left us/ etc., I was shocked at the saying, and 
supposed I had entertained a better opinion of the mem- 
bers of your conference than they were deserving of. 
And you, sir, being a member of that conference, I view 
you as having a hand in that infamous slander. And 
now, you are pleased to offer no better apology than, 
'If the cap fits them, let them wear it.' On which I 
would remark, that your perfidious insinuation is false. 
The cap, as you are pleased to call it, does not fit us as 
descriptive of our characters; but as an unequivocal 
design to slander us. And as you are pleased to make 
the civil government under which we live, a part of the 
controversy between us, I will here present you with a 
few observations on that subject. 

"I would, in the first place, ask if you know what 
kind of government we live under ? And how it was 
obtained ? Wesley, in his circular letter, observes that 
we are partly governed by congress, and partly by the 
provincial assemblies. This is a truth, which naturally 
leads the mind to inquire how these legislative bodies 
are raised, and from what source their authority is de- 
rived. The answer to these interrogatives is easy: 
They are raised by delegation, and derive their legisla- 
tive authority from the sovereignty of the people, to 
whom they are constitutionally bound. 



200 REV. JAMES O'KELLY. 

"Such a government by representation is a govern- 
ment out of society; and the constitution by which the 
legislators are bound to the people speaketh on this 
wise: 'The legislative, the judicial, and the executive 
departments of the government shall be separate and 
distinct.' 

"With this view of our civil government, I demand 
of you to point out that part of our conduct to which 
you allude, when you published us enemies to civil 
government. One might be led to think from reading 
that sentence in your minutes that your dis- 
cipline was so like our civil government that 
whoever opposes the former must be an enemy to the 
latter. Let us therefore proceed to the business of 
comparing them together. 

"I have already observed that the civil government 
is by representation ; this is granted by your General 
Conference. Our rulers there mentioned are not only 
elected, but reelected; and all from the highest to the 
lowest are amenable to the people. Let us take a view 
of your church government, as formed, and repeatedly 
revised by conference. 

"Here we find that the bishops, president elders, eld- 
ers, deacons, and common preachers, are none of them 
properly the delegates of the people; but they are the 
rulers of the church. You will allow, sir, that the 
General Conference is not raised by election in the 
church. Neither do they consider themselves account- 
able to the people, because they do not derive theit 
legislative authority therefrom. Indeed, your people 
are not allowed to complain, nor point out to each other 



THE CHRISTIAN CHURCH. 201 

what they believe to be defects in the government ; 
for this brings them under the character of being disor- 
derly members, who are sowing discord. 

"I have often asked who the preachers were account- 
able to for their conduct. The answer was: 'To God.' 
From this I infer that they (as a legislature) are ac- 
countable to no human power ; and if so, no human 
creature ought to trust them. There does indeed ap- 
pear a kind of election and responsibility in the confer- 
ence, but what is that to the people? We find the 
General Conference composed only of traveling preach- 
ers, therefore the members of the church and the set- 
tled ministers are out of the business. The election 
that appears in conference is a thing in show, and not 
in reality. An election respects two things ; first, the 
choosing of members into the body, and, secondly, the 
choosing officers out of that body. 'Tis absurd to sup- 
pose that an elected body has a right to elect members 
into itself, and this is the only show of an election to 
be found in receiving members into the conference. 

"And even in this election the bishop holds his nega- 
tive, which negative he also hath in the choice of all 
the officers. Therefore, there is no proper election in 
the church, nor the appearance of it, but what the bishop 
hath his negative upon. Elections under such restric- 
tions deserve not the name. The governors of the 
Methodist Episcopal Church not only come into office 
without being elected by the suffrage of the people, but 
continue in office, so long as they please to walk by the 
rules themselves have made, and whenever they 
please to change their conduct, they can change the 
laws. 



202 REV. JAMES O'KELLY. 

"These, sir, are the principles of your constitution; 
and (they) are as essentially different from the prin- 
ciples of your civil government as a government over 
society is different from a government out of society. 
Moreover, there appears another important difference 
between our civil government and yours. For your 
laws of discipline are not only made by a body of men 
who are accountable to nobody, but are judged and exe- 
cuted by the same hands. The legislative, judicial, and 
executive departments of our civil government, are sep- 
arate and distinct, whereas your government is fully 
consolidated, because every part is inseparably united 
in the same hands. 

'From these remarks it must appear that your dis- 
cipline is as incompatible with our civil government 
as a government by assumption compared to that by 
representation. 

"There is another subject, still, that deserves a seri- 
ous thought, which very thought creates sensation in 
my breast. That is to say, we have purchased this 
liberty government by representation at no less price 
than the blood and lives of thousands; some of whom 
died in the hospitals, others on the road — and num- 
bers fell in the field of battle with the English ! What 
suffering of body and mind they passed through before 
the awful hour — who can describe? 

"There is one thing of importance they have done for 
us, 'they have freed us from despotic negatives, and 
British tyranny' ; and have left us, sealed with their 
own blood, the valuable legacy of civil and religious 
liberty, a liberty guarded and preserved by representa- 



TEE CERISTIAN CEURCE. 203 

tion ; and this is the government the General Conference 
is pleased to charge us with being enemies to. Ground- 
less charge; cruel slander — the very offspring of your 
spurious episcopacy. 

"The leading characters in the grand synod are Thom- 
as (Coke) and Francis (Asbury). The one from the 
north of England, since the American revolution; the 
other (Francis) came over from the land of monarchy, 
before the Revolution, and I believe both are British 
subjects (in their hearts) to this day. What excellency 
is there to be found in those men, beyond others, that 
conference must bend to their caprice ? Is it the coun- 
try from whence they have emigrated ? Or is it the 
government under which they were educated? Or 
what is it that renders them so illustrious in the eyes of 
the conference ? Can it be the principles of despotism 
they have brought with them ? Or the arbitrary man- 
ner in which they have been known to conduct the busi- 
ness of the government in the church ? 

"As to their literature, if we may judge from their 
publications, there appears no great display of wisdom 
therein. Their journals are, for the most part, insipid. 
They are partly filled with violent attacks on personal 
and public characters — these are no marks of learning. 
Their kind of discipline may (perhaps) answer better 
to the north of this, where the British armies were long 
suffered to plunder the honest patriots. 

"But when they came to exercise their felonious 
practices in Virginia, they were sent back in the de- 
graded situation of prisoners; and I hope that British 
policy will always meet with the like repulse from our 



204 REV. JAMES 0' KELLY . 

Virginians that the British power has done. Your 
Bishop Asbury has complained in my hearing that he 
had more trouble in governing the Virginians than all 
the connection besides. It is not our superior wisdom, 
nor ignorance, that renders us so ungovernable; but 
our invariable determination to stand fast in our civil 
and religious liberties, 'wherein God hath strangely 
made us free.' 

"Whatever you may think of me, my spirit, or man- 
ner of writing, is a matter of indifference with me. 
You are not situated as I am, and can not feel as I do. 
Only put yourself where I stand, charged with a crime 
of the deepest dye ; a crime of the most enormous mag- 
nitude; which, if believed, is calculated to entail in- 
famy, and disgrace on posterity ! But, why am I thus 
treated ? Is it because I oppose a government not only 
arbitrary in its principles, but arbitrary and cruel in 
its operation, which cruelty we should feel were we 
not sheltered under the wing of that government which 
you say we are enemies to ? 

"Our European brethren know, as the Jews did, 
that it is not lawful for them to inflict punishment ; 
therefore, hope to influence the civil rulers against us. 
But heaven be thanked, your influence with them is but 
weak. The ministers of your conference may flatter 
themselves and, like the ostrich, suppose they are suf- 
ficiently hid from public view, when only their own 
eyes are covered, but our judicious men can see that 
self-created dignities, such as your bishops boast of, 
must have originated in pride and vainglory ! And 
if they can not free themselves from the principles of 



THE CHRISTIAN CHURCH. 205 

their education (as some noble English brethren have 
done) they had better return to the land of their na- 
tivity, where kings and bishops reign. 

"Ah, no ! The secret is, they have left a land of 
cruelty, where they were governed and not the govern- 
ors. They had to flee the tyranny there they wish to 
inflict here. 

"I shall now take my leave of you, and until you are 
more careful of innocent characters, more attentive to 
truth, and show more respect for the sacred Scriptures 
—I bid adieu. T. H. 

"I would add, in England such episcopal dignity 
hath no existence. The pulpits of the Episcopal 
churches are not accessible to such men. Were they to 
offer to exercise episcopal authority there, the Holy Sea 
would overflow, and they would be rejected as impos- 
tors. This they know." (Chapters 22-26 of O'Kelly's 
Apology.) 

He writes as follows to his friend of former times: 

To Dear Brother Nicholson, Local Preacher: 

O my brother ! Alas my brother ! I beseech God 
to grant you a share in every blessing of the everlasting 
covenant. O brother, the heart knows its own bitter- 
ness ! I am too often giving way to the overflowings 
of a full heart. O the heart-breaking thoughts ! The 
Methodist preachers who stood together like soldiers 
are now afraid of each other, as you told me last even- 
ing you feared me. Fearful prelude to a universal 
decline or a fearful separation! Find out the cause, 
search for the Achan. One there is in our camps, and 



206 REV. JAMES 0' KELLY. 

if the lot justly falls on me, cast me away and there 
will be a calm. But be sure, before God, to give me 
justice. I am not given to change. A Methodist I 
am, and how can I change ? The elders of the North, 
not knowing what to accuse me of, make me their table 
laugh, still I am loth to go away. 

What have I done ? Overturned government ? 
What? The Council — not Methodism. I only say no 
man among us ought to get in the Apostle's chair with 
the keys, and stretch a lordly power over the ministry, 
and the kingdom of Christ. 'Tis a human invention, 
a quicksand, and when my gray hairs may be preserved 
under ground, I may be remembered. We ought to 
respect the body before any mere man. A consolidated 
government is always bad. We have published that 
we believe a General Conference to be injurious to the 
church. District conferences have lost their suffrages ; 
men of wit will leave the traveling connection. Boys 
with their keys under the absolute sway of one who 
declares his authority arid succession from the Apostles 
— these striplings must rule and govern Christ's 
Church, as master workmen, as though they could finish 
such a temple. People are to depend upon their cred- 
ibility. These things are so; I know what I say; I 
am able when called upon to answer it. I am a friend 
to Christ, to his church, but not to prelatic government. 
If you will carefully read the bishop's address to me 
and others of the preachers who opposed the late pro- 
ceedings, there you will find the heavy reflections — and 
the very manner of the new constitution. But unless 
you look over and over it 'tis hard to understand. My 



THE CHRISTIAN CHURCH. 207 

dear brother, farewell, reject me, all of you, and let me 
feel the sneers, the frowns of strangers. My days are 
few among you, when the members reject me I drop my 
journeyings. I am, etc., 

(Signed) James O'Kelly. 

To Jesse Nicholson, 
Portsmouth, Ya. 

The second letter is addressed to Col. Hollowell 
Williams, of Currituck County, North Carolina, a 
member of the North Carolina Convention of 1776, 
which framed the Constitution of North Carolina, a 
leading Methodist. It is as follows: 

"No doubt you have heard I had resigned my place 
in the conference. I protested against a consolidated 
government, or any one lord, or archbishop, claiming 
apostolic authority, declaring to have the keys. Thus 
our ministry have raised a throne for bishops, which 
being a human invention, a deviation from Christ and 
dear Mr. Wesley, I cordially refuse to touch. Liberty 
is worth contending for at the point of the sword in 
divers ways — monarchy, tyranny tumbling both in 
church and kingdom — while our preachers are erecting 
a throne for gentlemen bishops in a future day, when, 
fixed with an independent fortune, they may sit and 
lord it over God's heritage. I speak in the fear of God 
and feel for the dear people. District conferences are 
nugatory, having given up their suffrages. Our 
preachers, so powerfully influenced by a few wise men, 
part located, have voted away their own liberty; no 
appeal for an injured man. The preacher sent hath 



208 REV. JAMES O'KELLY. 

sole power to receive or reject whom lie will ; if a sin- 
ner is by him admitted to the sacrament, members are 
subject to commune with him, and accounted acursed 
if they depart. What I say I am able to make appear 
in the spirit of meekness with fear. I am still a true 
man and know what I say. If I would hold my peace 
and stay at home I might have during my life £40 per 
annum. Would I do as others wish, I might have 
peace and cash. I can do nothing against the truth, 
nor can I turn my mind as a man can his coat. I had 
rather suffer with my own people. 

(Signed) James O'Kelly. 

The third letter is given in his Apology, and is a 
Letter of Address to the Methodist Christians. 

" James, the least, and elder brother, by the mercy of 
God, and not of man, unto the members of the Metho- 
dist E. Church, greetings: Grace, mercy and love be 
multiplied unto you all, in and through our Lord Jesus 
Christ. 

" After you have read and considered the contents of 
my writing, I hope you will do me justice to the best 
of your judgment. 

"You will find that the preachers are striving to sup- 
port their government and power, at the expense of my 
character ! It would be needless to repeat the trifling 
reports respecting my obstinacy, self-will, etc. But 
they have gone as far as to charge me with dishonesty, 
saying: He wronged a person in the purchase of land, 
and a mill — cruel slander ! I solemnly declare, I 
gave the man his asking for the land, and paid him 



THE CHRISTIAN CHURCH. 209 

gold to oblige him, when paper money was a lawful 
tender. This I did before asked, and a word of dis- 
pute never passed. The old mill was valued, at his 
request, and I paid the valuation before the money was 
due, and took in my last bond. All this I am able to 
prove. 

"I expect these things have been sounded in your 
ears. They say I am a man of a divisive spirit, and a 
party was what I had in view from the first. In this I 
am wronged also ; as my letters can testify, if they were 
brought forth. Yes, my former letters can witness 
that I was ever warmly opposed to a division. Some 
say that I declared I had rather lose an arm. I have 
been provoked to speak, but I dare not say that I ever 
spake that ; but if I did, I spake as I thought — no 
doubt. I think I have no need of former letters nor the 
testimony of those who have heard me speak against a 
separation, but my conduct will prove this. I con- 
tinued among you, in love and friendship, as long as I 
possibly could after leaving conference. But you shut 
your doors against me, and drove me from your union, 
what more could I do ? 

"This is not all ; I am ready now to be with you in 
love and church communion, as ever : Think and let 
think. Is thy heart as mine? Give me thy hand. 
If love is denied, I call for the ordinance of justice. 
Never condemn a person before you have heard both; 
for he that is first in his own cause, seemeth right, but 
his neighbor cometh in and searcheth him out. If 
your prejudice is too strong for your judgment, then I 
had rather appeal to Caesar. You are taught to mark 
14 



210 REV. JAMES 0' KELLY. 

them that cause divisions, but let your teachers state 
matters fairly, and finish the text, 'Mark them that 
cause divisions and offenses, contrary to the doctrine 
which ye have learned/ etc. 

"I am not the cause of the schism in the body, which 
word signifies cut, or cleft; neither do I teach false 
doctrines ; nor do I wish to be divided from you : only 
give me liberty of conscience. When Paul wrote, he 
had no view of the Methodist E. government, nor doth 
his words condemn those that forsake it; but the Scrip- 
ture government and doctrine was his standard. The 
cry is, 'He hath no business among our people.' What, 
have no busine'ss among mine own children in the Lord 
and Master's family, where I have spent the prime of 
my life ? 

"In the beginning of our distress, I was not only 
comforted and encouraged by Thomas (Coke), but 
awfully warned to stand against the proceedings of 
Francis (Asbury) at my peril.* 

"As there is no evil in the letter I have inserted, let 
no evil be thought of it. I write in self-defense, not to 
hurt the character of Thomas ; neither can it hurt him. 
I have other letters which might give some light, but 
God forbid I ever should discover such meanness or 
wickedness as to do things through strife or vainglory. 

"Some time past I saw a letter written by a learned 
person (not in the church), to an Episcopal elder. I 
observed the following sentences, viz: 'If Mr. Coke 
and Asbury are bishops (as they say) by regular order 

* This letter was from Wilmington, Del., and has already been 
quoted. 



THE CHRISTIAN CHURCH. 211 

and succession, I ask whom did they succeed? You 
will say they succeeded Wesley. Was he a bishop ? 
No. How then can they be bishops by succession? 
But how about regular order ? Regular order is some- 
thing done according to law. Bishop in England is a 
title of honor and nobility, seeing they have a seat in 
the House of Lords. A bishop nominated in England 
by regular order needs the king in person. Was this 
the order of your two bishops V 

"The learned Dr., by deriving, or rather driving, 
the word overseer up to the Greek by a strange kind of 
backward etymology, hath found one word that he 
thinks may appear to favor episcopacy. The word is 
from epi, super, and skeptomai, or the Latin video: 
which, being interpreted, is super video, to look over/ 
as elder, presbyter, overseer. No- superior order is 
found there. 

"Finally, brethren, I am drawing to a close. To 
the best of my judgment, I have given you (as to the 
substance) a faithful account. To which, if you re- 
quest it, I can affirm, and produce the testimony of 
others, who believe as I do, and will affirm to the best 
of their judgment, as to the substance of those facts. 
My character is now fully tried, and powerfully 
strained, but not grazed; for they can not prove one 
evil against me. God hath showed me what is good ; and 
I have striven to do justly, love mercy, and walk 
humbly. Thus, my character will appear with double 
luster, and be established forever. He that diggeth a 
pit for his brother, will be in danger of falling in, as 
the case of Haman and Mordecai will show. 



212 REV. JAMES O'EELLY. 

"I am thinking in what manner my exalted brethren 
will answer what I have written, when conscience must 
speak in them. Perhaps they may judge that silent 
contempt will be the best policy; or pick at particular 
words, and sneer; or darken counsel with many words 
of theirs. If my opponents write at all on the subject, 
that will answer any good purpose, we sincerely desire 
that they may attempt to produce vouchers from the 
Book of God, to prove their episcopal dignity and legis- 
lative authority. 

"The lay members are not the people that gave the 
offense, or caused the separation. You have no voice 
in forming your own government, but receive whatever 
your ministers will impose; nor dare to condemn a 
given law. I remember you in love ; I write in tears ; 
I pass by your houses in sorrow ; I am as you are ; you 
have not injured me at all. I desire union with you — 
think and let think. How cruel for us to be separated 
by the voice of tyranny! I cordially despise slavery 
in every sense of the word ; but thee I love. 

"Thine as ever, 

"Christicola." 

Beginning his work at a time when such poisonous 
arrows were thrown at him as we have seen in the 
course of this chapter, we begin to see what Bev. 
James O'Kelly and his associates had to encounter in 
order that they might place themselves and their con- 
stituents in the proper light before the world. Nor 
were these the only obstacles they had to encounter. 
The whole country at that time was to some extent 



THE CHRISTIAN CHURCH. 213 

tainted with infidel and atheistic opinions. One man, 
in writing of these times, expressed his opinion and 
said that the nineteenth century would see the end of 
Christianity, as it seemed that the whole country was 
swept by infidel and atheistic doctrines. Many lead- 
ing men in the pulpit had like fears. 

Mr. O'Kelly and his associates were in a new and 
sparsely settled country, education was not general, 
there were few newspapers, and very few postroads, 
and travel was slow and very expensive. They had 
handed in their resignations to a much larger body, and 
one to some extent established in the minds of the peo- 
ple, and now they had to begin their work as proselytes. 
It was a mammoth undertaking, and one that would 
have daunted any but hardy pioneers in a new country. 
In addition, they were all poor people and hardly to 
be reckoned with in the financial world, and while 
money is not a requisite to one's personal salvation, yet 
it is a means to an end in religious work, as well as in 
any other, and without it progress is very slow. The 
history of the organization proves this. 



CHAPTER XVIII. 

The Alleged Heresy of Rev. James O'Kelly, and 
of the Christian Church, Disproved. 

From the time Rev. Jesse Lee stood in Baltimore, 
Maryland, and listened to "one of the preachers" 
(now unknown, if ever known) as he told the probable 
reason for James O'Kelly' s withdrawal from the con- 
ference, and the Methodist connection, until about a 
decade ago, James O'Kelly, and the church he organ- 
ized, have been put down as Unitarian in sentiment. 
The report was first circulated by his enemies in the 
Methodist connection. It gained credence through 
prejudice, and because people do not, as a rule, care to 
investigate the truth of history, but prefer to believe 
the worst and let the good be left unnoticed. It was 
not long before it was put on the printed page, and 
from that time on he was put down as denying the doc- 
trine of the Trinity. It should be said here that no 
sect did this alone. His friends and his foes alike, 
both in error, have put him down as such in their writ- 
ings. Eternity alone can tell the loss that these things 
have caused. For there is no foe so harmful and hurt- 
ful to a preacher as the charge of heresy. True or 
false, it answers its purpose. The case of James 
O'Kelly was no exception to the general rule. Bishop 
Paine, McKendree's biographer, says of O'Kelly: 
"Indeed, there is strong probability that knowing he 
would be impeached on account of his denial of the 
distinct personality of the Holy Trinity, he felt himself 



THE CHRISTIAN CHURCH. 215 

in a strait between expulsion and secession/' and 
another writer says of this statement "what Christian 
magnanimity of statement." 

Is there any truth in the alleged heresy of James 
O'Kelly ? To determine this we have to search through 
bushels of chaff to find the truth. It will be found 
with other witnesses who are not partial to him on that 
score. The reader may see the evidence, and then 
make up his own mind. The investigation is worth 
the time and trouble, for there was never a man in 
Methodist history so roundly abused or maligned as 
James O'Kelly. 

]STo historian has ever yet produced real evidence to 
substantiate the charge. In his Apology O'Kelly gives 
the form of ordination for Christian preachers as fol- 
lows : "In the name of our Lord Jesus Christ, by the 
authority of the Holy Scriptures, with the approbation 
of the Church, and with the laying on of the hands of 
the presbytery, we set apart this our brother to the 
Holy Order and Office of Elder in the Church of God, 
in the name of the Father, and of the Son, and of the 
Holy Ghost. Amen." The italics in the triune bless- 
ing are his own. It is noteworthy that this reference, 
by implication, to his views of the Trinity is the only 
one to be found in any of his writings for many years 
after. If in his preaching he ever expressed a formula 
of belief as to its differing from that found in the 
Articles of Keligion of the Methodist Episcopal 
Church of America, its production is challenged. He 
was an original thinker but not a scholastic, and, as- 
suming that the error of his statement of the Trinity 



216 REV. JAMES 0' KELLY. 

is truthfully given in Lee's expression of it, as volun- 
teered by one of the preachers, it will be discovered 
from this and other proofs that it is found in an undue 
emphasis upon the Divinity of Christ — that Jesus 
Christ was the Father, the Son, and the Holy Ghost. 
Nothing more heretical than this can be found as evi- 
dence against him. In preaching and conversation this 
emphasis no doubt caught the attention of quibblers, 
and in 1792 it was made the occasion for the accusation 
of heresy. It did not matter that the charge was based 
on this over-emphasis on the Divinity of Jesus Chrisi ; 
he must be blocked in his course, and the attempt was 
made with as blunt an instrument as the heresy cry. 
It was boldly claimed by some that he was Unitarian in 
sentiment, and that the Church he organized was Uni- 
tarian in sentiment. In 1799 Bishop Asbury in his 
" Journal" writes: " James O'Kelly hath sent out an- 
other pamphlet, and propounds terms of union himself 
for the Presbyterians, Baptists and Methodists. I ask 
in turn, What will James give up ? His Unitarian 
errors V Probably Mr. Asbury took no pains to be bet- 
ter informed — he joined in the common cry. There 
was never a greater mistake made. Those who claim 
this should examine the facts in the case. Whatever 
else he was, if to be an Unitarian is to deny the Divin- 
ity of Jesus Christ, then James O'Kelly was as far re- 
moved as possible from being one. The good old Meth- 
odist doctrines were as zealously preached by him and 
his fellow preachers in the Christian Church as ever 
they were by the Methodist brethren; and there was 
nothing in their teachings that savored of 0' Kelly's 
alleged Unitarianism. 



THE CHRISTIAN CHURCH. 217 

We will give here a few quotations from Mr. O'Kel- 
ly's writings bearing directly on the doctrine of 
the Trinity, so the careful reader may see his position 
on that point : 

"The Arians, or Unitarians, in this State perhaps 
are fading fast; some of their preachers, I hope, may 
be convinced of their dangerous error and return to the 
Christian Church. To me it appears that to deny Jesus 
Christ as being equal Deity is a destructive idea ; and 
in fact it is, at least in effect, denying the Atone- 
ment."* 

Again he says : "Brethren, let us as Christians make 
another laudable attempt respecting the sure founda- 
tion of the Christian Church. We are directed to 
search the Scriptures, for they testitfy of Jesus Christ. 
They show his pedigree. Isaiah, 7 :14, testified that 
He should be born of a virgin mother, but no human 
father. Jeremiah 31, A woman should compass a man, 
that is, a woman, a virgin, should bear a son, and his 
name should be called Emanuel, even God with us. 
Chapter 9, He is to be called the mighty God, the ever- 
lasting Father, and at the same time he is Jesus our 
peace ! He did say, the Son had not the knowledge of 
the end of the world, by human wisdom, nor was it 
ever to be revealed till it should come ; it is one of those 
secret things that belonged to his own Godhead, by 
which he knew it. Christ was the wisdom of God, and 
the power of God. ISTo man knoweth the Father in 
full, but the Son, and only the Father knoweth the 
Son! Again, 'the Father and I are one.' 'All that 
the Father hath are mine — I am in the Father and He 
in me.' 

* James O'Kelly's The Prospect Before Us. 



218 REV. JAMES O'KELLY. 

He proclaimed: 'The Father is greater than 1/ in 
a higher state of glory and exaltation ! 'I left my 
glory and became poor, even a servant; took upon me 
no reputation, even washed my disciples' feet; submit- 
ted to the shameful death of the cross, between two noted 
thieves, in order that my followers might be rich, and 
glorious in heaven.' It is not to be denied that Jesus 
received worship, as is due only to God. Brethren, I 
can assure you that the prophet Isaiah testifies that 
Jesus is the very God, and there is no God besides. 
Isaiah 45 :23. The word is, 'I am Deus/ The prophet 
spoke by the Spirit of Jesus, if the Apostle Peter is 
good for this assertion; O hear: 'The Spirit of Christ 
which was in them.' 1 Peter 1:11. But the second 
Adam came forth from the bosom of his Father, in pos- 
session of eternal life; so came down the Lord from 
heaven, a quickening Spirit. He is my Lord and my 
God forever. Amen."* 

In addition to the above we give selections from the 

Hymn Book compiled by himself in 1816 for the use 

of the Christians. f We do this that the public may 

see from the man himself what he believed and taught : 

Hymn 74, L. M. 

ONE GOD OVER ALL. 

" The Father, Son, and Holy Ghost, 
Is the most high, yet God alone; 
The God who formed the heavenly host, 
Yet the Creator is but one." 

* The Prospect Before Us, p. 37 and following. 

t From Hymns and Spiritual Songs Designed for the Use of 
Christians, by James O'Kelly, printed at Raleigh, N. C, from the 
Minerva Press, by Thomas W. Scott, 1816. 



TEE CERISTIAN CEURCE. 219 

Hymn 91, C. M. 

GOD IN CHRIST. 

" The great Supreme can be but one, 
And Christ in God is he ! 
The Father dwelling in the Son, 
Through all eternity! 

"Jesus the Lord is truly God; 
The Spirit is the same : 
For each impressed the earthly clod, 
When from His hand we came." 

Hymn 92, C. M. 

TO US THERE IS ONE GOD. 

"His glorious name we spread abroad, 
As He to us revealed; 
Believe in Christ, believe in God; 
And have your pardon sealed. 

" The law of God we all receive, 
The law of Christ fulfill; 
Obey the Holy Ghost and live; 
And thus we do His will! " 

From Mr. O'Kelly's The Divine Oracles Consulted, 
we submit the following as a further illustration of his 
teachings and what he believed respecting the Divinity 
of Christ: "The divine child growing in favor with 
God and man may be illustrated as follows: With 
respect to man, previous to his public ministry, he was 
much admired for his beauty, his virtue, humility, and 
wisdom, a display of which, in the twelfth year of his 
humanity, astonished the great doctors of Jerusalem. 
Thus the Deity favored the humanity, until the perfect 
humanity received the fullness of the Godhead bodily ; 
and thus being perfect God and perfect man, he be- 
came a full and complete Saviour. He was the great 



220 REV. JAMES O'KELLY. 

Immamiel. Not a demigod; but the all-wise God, our 
Saviour. He was the divine Emanation, proceeding 
from the divine Center of eternal perfection ; but being 
incarnate, God in the flesh, possessing both natures, 
he was prepared to feel trouble, sorrow and distress. 

"What is written may suffice, out of the abundance 
that may be advanced, that Jesus is both Lord and God 
in one exalted person; who at length will show who is 
the blessed and only Potentate, the King of kings, and 
Lord of lords ; who only hath immortality, dwelling in 
light which no man can approach unto; to Him be 
honor, and power everlasting. Amen. I Timothy 6 : 
15, 16. 

"Friendly reader, let me entreat thee to weigh this 
subject with all your sense, and pray daily to the 
Great One to illuminate your understanding, that you 
may believe in Christ as Lord God, and have power to 
trust in him as your all-sufficient, loving Saviour. I 
testify against all those who view Jesus less than God ; 
therefore, if any man refuse to give Him equal honor 
with the Father, He will lightly esteem that man, if 
not utterly reject him. Here is the stumbling block to 
Arians ; that they should honor the Son, even as they 
honor the Father, which they refuse to do. 

" 'God did the Testimony enjoin, 

And then He sealed it with His blood; 
The man who did His life resign, 
Was perfect man and perfect God. 

" 'But man, vain man, must thus conclude, 
That all is false beyond his skill; 
How low his thoughts, how rash and rude, 
To contradict the Master's will.' 



THE CHRISTIAN CHURCH. 221 

"If Jesus be divided from the Father, so are all be- 
lievers in Christ. The only way that fallen man could 
ever be in union with God, was effected by the divinity 
and humanity becoming one. If Christ be not, then 
being grafted into Christ availeth nothing. Facts 
are stubborn things. If God and Christ be not the 
same, how can believers who are grafted in the Vine, 
partake of the root and fatness ? Read D. Jarrett's 
first volume." 

Rev. John Paris, of North Carolina, author of a 
History of the Methodist Protestant Church, and one 
who was thoroughly acquainted with the Christian 
Church and its divisions, bears testimony in the year 
1849 as follows : "The Church in connection with Mr. 
O'Kelly, always did, and does still, believe, and the 
ministers preach the doctrine of the Trinity, the divin- 
ity of the Son of God, and his atonement for lost sin- 
ners, as fully and as closely as any people on earth." 
Another writer has said: "He was as true to the Ar- 
ticles of Religion and the doctrinal standards of Meth- 
odism as those who traduced him," and it is high time 
the historians should make a correction, and sin no 
more against his memory. 

In order that the reader may the more thoroughly 
understand the position of the Christian Church on 
the doctrine of the Trinity in 1810, sixteen years be- 
fore Mr. O'Kelly's death, a copy of a letter from Rev. 
Mills Barrett to Rev. W. B. Wellons is given in full. 
This letter was written to disprove the statement, which 
had been published, that there was a division in the 
Christian Church in 1810, on account of one part being 



222 REV. JAMES O'KELLY. 

Unitarian in sentiment, and another part being Trin- 
itarian. There was a division in that year in the 
Christian Church, but it was over the ordinance of 
Baptism. 

Isle of Wight, Va., October 24, 1859. 

Bro. Wellons: At your request I will state that I 
was present in 1810, when a division occurred between 
the Christians in the South, which led to the organiza- 
tion of the JSTorth Carolina and Virginia Conference. 
It was the second year of my ministry. The cause of 
the division was the mode and subjects of water bap- 
tism and not the introduction of Unitarianism, as has 
been stated, on the authority of Leonard Prather. To 
my own certain knowledge every Christian minister 
in the General Meeting of 1810, when the division 
occurred, was a Trinitarian. I had never then heard 
the doctrine of the Trinity denied by anybody. The 
statement made on the authority of Leonard Prather, 
filled me with astonishment. 

Truly yours, 

(Signed) Minns Barrett. 

Every preacher in the General Meeting at Pine 
Stake in 1810 a Trinitarian; Rev. James O'Kelly was 
there ; Rev. Mills Barrett, a young man just beginning 
to preach, having been associated with the leading 
preachers, and soon to become a leader in the Chris- 
tian Church, South, yet he had never heard the doc- 
trine of the Trinity denied by any one ! Could any one 
get Unitarian preachers and Unitarian sentiments out 
of such a gathering ? 



THE CHRISTIAN CHURCH. 223 

It is also recorded of Mr. O'Kelly in the year 1810 
that he was in conversation with a Unitarian minister, 
and that Mr. O'Kelly asked him the direct question: 
"If Jesus Christ were now on earth, and you knew it 
were he, would you worship him? The minister 
answered : "No sooner than I would you, for I do not 
believe he was any more divine." Mr. O'Kelly's reply 
was, "Then I have no fellowship with you." 

The Methodist Prayer-Booh that was presented to 
Eev. James O'Kelly when he was ordained to preach 
was in existence a few years ago. To that he sub- 
scribed. No Unitarian could do this. In 1829, three 
years after the death of Mr. O'Kelly, Mr. A. S. Fore- 
man, of Norfolk County, Virginia, published a pam- 
phlet in which he gave the doctrines held by James 
O'Kelly and the Christian Church. In this he declared 
that they are the same in reference to the doctrines of 
the Trinity as those held by the Methodist Episcopal 
Church. Mr. Foreman was well acquainted with Revs. 
James O'Kelly and Rice Haggard, and knew their po- 
sition. Neither James O'Kelly nor the Church he or- 
ganized was Unitarian in 1829, and the leaders from 
that time till now have always stamped as false the re- 
port that there was any tinge of Unitarianism in the 
Christian Church, South.* 

The reader has now seen the source of the charge 
of heresy against Mr. O'Kelly, and the Christian 
Church, South. He knows by whom it was first cir- 

* The inquiring reader is respectfully referred for further 
investigation to Rev. W. B. Wellons's pamphlet, The Christians 
South Not Unitarian in Sentiment, published at Suffolk, Va., in 
1860. A copy in the writer's possession. 



224 REV. JAMES O'KELLY. 

culated. He has heard the evidence, and the counter- 
evidence, and we believe that any fair-minded person is 
convinced that the charge is without any foundation in 
fact. We have seen that he was true to, and always 
did preach, the same doctrines as are taught by the 
Methodist Episcopal Church. His withdrawal was 
caused by a purely governmental principle, his doc- 
trinal principles always remained the same. 




JAMES O'KELLY MEMORIAL WINDOW 

First Christian Church, Greensboro, North Carolina. 
Planned by Rev. L. I. Cox. 



CHAPTER XIX. 

His Last Years — His Hopefulness — An Inter- 
view — His Will — His Death — Bishop McKen- 
dree's Testimony — Monument to His Memory — 
Order of Exercises at the Unveiling — The In- 
scription — Conclusion. 

In his later years Mr. O'Kelly did not lose confidence 
in the ultimate success of his movement. In the 
introduction to The Prospect Before Us, published in 
1824, he used these words : "The little Christian 
Church moves gradually out of the wilderness. She 
has rubbed through several hard shocks, with some 
loss, but her true friends are getting more established ; 
the farther we go, the more we see, and the good old 
primitive path appears. O the Christian Church is 
groaning for a reformation back to the apostolic order. 
Heaven bless every hand that shall aid her, and every 
tongue that says 'God-speed. 7 We have nothing so dan- 
gerous as ourselves." We see from this that hope did 
not desert him in age and feebleness extreme. He gave 
testimony to those around him, at the close of his life, 
that he went clown to the grave satisfied with the 
past, and peaceful and trusting with respect to the 
future. He remained full of hope in spite of all opposi- 
tion, the evil speeches that had been made against him 
and his organization, the books and papers published 
by his enemies condemning him for his stand. He 

15 



226 REV. JAMES 0' KELLY. 

still believed that truth would finally prevail, and 
would be recognized by all thinking people. 

Even in his extreme old age he seems to have been 
well preserved in his mental faculties, and tradition says 
that he would preach for two or three hours at a time. 
One of his main themes seems to have been "Liberty 
of Conscience." His will, made the same year in which 
he died, showed that he was still in full possession of his 
ever active and powerful mind. 

Some years ago it was the privilege of the writer to 
meet and talk with Mr. Alfred Moring, who was then 
a very old man, and at that time (1897) he was per- 
haps the only living man who had heard Mr. O'Kelly 
preach. At the time Mr. Moring heard him he was a 
mere boy, and Mr. O' Kelly was a very old man — too 
old to stand up, and so, like Jesus in the mountains of 
Judaea, he sat while he preached to the audience. Since 
studying the subject I have often wished that some one 
were living who could give us a description of the man's 
features, and then give us the order of his sermons. 
Such is not the case, and unless the few scraps of 
history are soon collected the early history of the Chris- 
tian Church, and the record of its organizer, will be 
lost, and coming generations will have poor knowledge 
of the real history of this Church, and its noble leaders 
in the early days. 

In the early part of the year 1826 Mr. O'Kelly real- 
ized that his sun would soon set, and having some prop- 
erty that he wished to dispose of, on the 26th day of 
April, 1826, he made the following will, which we give 
in full: 



THE CHRISTIAN CHURCH. 227 

"Will of James O'Kelly, in his own handwriting, to 
wit: 

"In the name of God, Amen. I, James O'Kelly, of 
Chatham County, State of North Carolina, being in 
soundness of mind do constitute this my last will and 
testament, cordially and solemnly according to the true 
and honest intentions of these premises — First, as to my 
body and soul, God being the former of my body and 
Father of my spirit, I surrender them at His call, my 
body to the earth from whence it came, aud my soul to 
God who gave it, in full assurance of a resurrection and 
a comfortable hope of acceptance. As to my temporal 
property it is my will to dispose of it as follows : 

"Item. I give and bequeath unto my son, John 
O'Kelly, five dollars and what he has already received 
to him and his heirs forever. 

"Item. I give and bequeath unto the heirs of my 
son, AVilliam O'Kelly, deceased, ten dollars and what 
they have already received, to them and their heirs 
forever. 

"Item. I give and bequeath unto my dear and lov- 
ing wife, Elizabeth O'Kelly, after my just debts are 
paid, every cent's worth of property of every kind — 
horses, hogs, cattle, sheep, household and kitchen furni- 
ture, plantation, utensils, monies, bonds, notes of hand, 
to the last cent of property at her own disposal for- 
ever. If a free man hath a right to 'do' what he will 
with his own I constitute this my last will and testa- 
ment. Moreover, I appoint John Moring, Sen., Execu- 
tor to this my last will and testament. 



228 REV. JAMES O'KELLY. 

"In witness whereof I have set my hand and affixed 
my seal this 26th day of April, 1826. 

"( Signed) James O'Kelly. (Seal.) 

"Test: 

"John Moring, Jr. 
"Willis Moring." 

The above instrument was probated at the Novem- 
ber- term of the Chatham County Court, and recorded. 

Although he had been a valiant soldier of the Cross, 
and had led thousands to the way of life, and had 
done so much good, yet it was necessary for him to pay 
the price for having been born mortal. "Pallid death 
knocks with equal foot at the hovel of the poor and 
the palace of the rich." On the evening of the 16th 
of October, 1826, at his home in the northeastern part 
of Chatham County, North Carolina, the summons 
came for James O'Kelly to shake off the mortal coil, 
and go before the Judge of all the earth to give an ac- 
count of the deeds done in the body. We have not been 
able to get many of the details regarding his last illness 
and death. The circumstances connected with, and the 
direct cause have not been learned, but as he was in his 
ninety-second year and had led a very strenuous life, we 
may suppose that he was worn out. 

As an appendix to the reprint of Mr. O'Kelly's 
Apology "Rev. John P. Lemay, among other things, has 
this to say: "He (James O'Kelly) departed this life 
in the triumphs of faith on the evening of the 16th 
of October, 1826, after a painful and lingering illness 
which he bore with Christian fortitude and a perfect 



THE CHRISTIAN CHURCH. 229 

resignation to the will of heaven. He was, I learn from 
a gentleman who had been in the habit of itinerating 
with him for many years, in the ninety-second year of 
his age, and had been a minister of the Gospel upwards 
of fifty years. Not long after embracing religion he 
became a Methodist traveling preacher, in which ca- 
pacity he continued until 1793." 

He was buried in the family cemetery which was on 
the farm that he had given to his son, William O'Kelly. 

It is recorded that when Mr. O'Kelly's death was an- 
nounced to Bishop McKendree, he was silent for awhile 
and then said : "A great man has fallen.' 7 He was an 
admirer of Mr. O'Kelly in his early days, and, at one 
time, labored with him, as we have seen. 

It seems that for some time there was no slab or 
shaft erected to mark the place where his mortal re- 
mains were laid. In the year 1850, at the conference 
at Union, Alamance County, North Carolina, Revs. 
George G. Walker, James A. Turner and Dr. E. F. Wat- 
son were appointed a committee to have a suitable mon- 
ument erected at the grave of Mr. O'Kelly, but the 
work of the committee was not completed until 1854, 
when the monument was formally unveiled. In this 
year the North Carolina and Virginia Conferences, 
embracing the churches in central Virginia and North 
Carolina, met at O'Kelly's Chapel in Chatham County, 
North Carolina, and united, taking the name of a The 
North Carolina and Virginia Conference." This seems 
to have been some time in the month of October, 1854. 
Eev. W. B. Wellons, who was a recognized leader in 
the denomination at that time, was at this meeting, hav- 



230 REV. JAMES O'KELLY. 

ing recently returned from the American Christian 
Convention at Cincinnati, Ohio, where the division be- 
tween the Northern and Southern Christians, over the 
much vexed question of slavery, took place. 

It was not long after this conference before all the 
preliminaries were completed, and in November 1854, 
the formal unveiling took place. The order of exercises 
at the unveiling was as follows : 

1. An ode, (said to have been written by Miss R. F. 
Scott, of Ohio, and read by Rev. John Ellis. These 
lines were beautiful and much admired.) 

2. Prayer, by Eev. W. B. Wellons. 

3. An address by Rev. Isaac N. Walter, Springfield, 
Ohio. 

4. Remarks by Dr. T. J. Fowler. 

5. Prayer by Rev. Alfred Isley. 

6. Benediction by Rev. H. B. Hayes. 

The shaft bears this inscription: "Erected by His 
Christian Friends to the Memory of Rev. James 
O'Kelly of North Carolina. The Southern Champion 
of Christian Freedom." 

It seems that no date of his birth and death are 
given, and this piece of marble alone remains to mark 
the spot for the pilgrims who visit his tomb. This 
marble shaft, though it may endure for ages, will 
finally crumble to the dust ; but James O'Kelly during 
life, erected a monument that will not perish with the 
ruin of time. Instead his name will become more illus- 
trious with the fleeting years, and the longer the time 
the more honored his memory shall be. The Church 
that he loved and suffered and labored for is growing 



THE CHRISTIAN CHURCH. 231 

year by year, and has assumed considerable propor- 
tions, and is loved with deep and abiding devotion for 
its great liberty, and the breadth of its principles. It 
is admired by the religions world, and many believe 
that the Bible, its only creed, is the only basis upon 
which the Christian world will ever be able to unite in 
one solid phalanx to cope with the powers of sin. 

We have now endeavored to point out to the reader 
the life's work of the Rev. James O'Kelly, as we have 
found it in various records, as it has been gathered 
from the fragments of the early history of the Chris- 
tian Church, and as it has been told to us by the older 
members of the denomination. Furthermore we have 
endeavored as far as possible to let the man tell his own 
story regarding his life and work, by giving numerous 
quotations from his own published works. The reader 
has seen what conditions prevailed in the days of Mr. 
O'Kelly, and how he was persecuted by those whom he 
had befriended, when he showed that he had the cour- 
age to stand for what he believed to be right. 

We have endeavored to picture conditions exactly 
as they were and to follow the truth wherever it might 
lead. We have not tried to overreach the bounds of 
reason, in portraying the character of the man, but to 
give the plain facts. 

We believe the impartial reader has found that the 
organizer of the Christian Church was a hero, that 
he served his day and generation well, and laid the 
foundation for a mighty and a noble structure in the 
religious world. 



APPENDIX A. 

The "Royal Standard." 

In order that the reader may get a clear and con- 
cise idea of Mr. Kelly's manner and style of writing 
we have appended a copy of the latter part of one of 
his works. To this we have let him affix his own 
titles. Most of his books are said to have been written 
not in his library, but while riding in his gig. The ex- 
cerpt will suffice to show, we think, that he was well ac- 
quainted with the Bible and its teachings. 

But let the reader peruse these lines, and form his 
own opinion of their worth: 

A Sketch on Scripture Government, or the 
Royal Standard. 

1. I could call forth a cloud of witnesses from the 
Old and New Testaments to prove the authority, and 
sufficiency of the Scripture Hierarchy, but a few will 
be sufficient. 

2. Thus saith the Lord by the pen of Moses, in the 
18th of Deuteronomy: "The Lord shall raise up a 
prophet (Christ), him shall ye hear in all things." 

3. The word of the Lord came unto the prophet 
Isaiah: "To the law and to the testimony; if they 
speak not according to this word, it is because there 
is not light in them. Chap. 8 :20. 

4. The law and testimony must include the doctrines 
and government of Christ's Church. 

5. I will now call for the testimony of Daniel, 9:9, 



THE CHRISTIAN CHURCH. 233 

10 : "Neither have we obeyed the voice of the Lord, 
to walk in his laws, set before us by the prophets." 

6. Isaiah 2 :3. " For out of Zion shall go forth the 
law, and the word of the Lord From Jerusalem." 
Compare 8:16. "Bind up the testimony, seal the law 
among my disciples." See 11 :12. 

7. Jerusalem was the place where the pure Gospel 
Church was established; from whence the doctrine 
and discipline went out into all the world. 

8. Matthew 28:20. "Teaching them to observe all 
things whatsoever I have commanded." "Take my 
yoke upon you, and learn of me." 2 Thes. 3:6. "Now 
we command you brethren, in the name of our Lord," 
etc. 

9. Chapter 33 :14. "If any man obey not our word 
by this epistle, note that man, and have no company 
with him." 

10. The foundation of the true Church is found in 
Eph. 2 :20. The apostles and prophets, Jesus Christ 
the corner stone. Compare Isaiah 9 :7. 

11. That Christ is the only head of the Church, can 
be plainly proved by Scripture and reason, Isaiah 9 : 
6 : "The government shall be upon his shoulder." 

12. Ephesians 4:15. Grow up into him in all things 
which is the head, etc. ; and Col. 1 :18. And he is the 
head of the body, the Church. Compare Ephesians 
5 : Christ the head of the Church, as the husband is 
the head of the wife. 

13. Shall the Church have two heads, or the woman 
two husbands ? Who will not fear to set himself head 
with the Lord ? 



234 REV. JAMES O'KELLY. 

14. That Jesus is the only law-giver, is evident 
from what hath been said, and what I will add. James, 
the apostle, saith: a Be ye doers of the word. Fulfill 
the royal law." Look into the perfect law of liberty. 
"We have one law-giver." 

15. Let Paul speak: "Do we make void the law 
through faith ? No, we establish the law." "We are 
under the law of Christ." What more do we wish? 

16. As Christ is the only head of the true Church, 
then are his ministers on a perfect equality. Superior- 
ity is expressly forbidden. Matt. 20:25, 28; 23-8, 10. 
"Be not called Rabbi." 

17. To act as lords, is to sit as legislators over God's 
house, and that by self election ; and then to execute 
those laws on the lay members. 

18. Whereas it is written, 1 Peter 5 :2, etc. : "Peed 
the flock of God, overlook the business, not by con- 
straint, neither as lords over God's heritage." 

19. At the conference at Jerusalem, there were no 
ministers by the title of bishop. The fifteenth of Acts 
shows that the apostles and elders were the only min- 
isters there. Compare Acts 20:28, etc. 

20. "Let the elders that rule well be counted worthy 
of double honor," i. e., support. If the elder must have 
double honor, what shall the bishop have ? The apostles 
neglected Mm. 

21. Paul did never exercise the authority that 
Francis doth. He did not lord it over their faith, nor 
send a minister but by his free consent. This is plain. 
T Cor. 16:12. 



THE CHRISTIAN CHURCH. 235 

The Traveling and Settled Ministers Were All 
Workers Together in the Church, and 
Churches on a Perfect Equality. 

1. The Church at Jerusalem was rightly founded, 
and in Acts 15, we find several ministers in that 
Church, compare 11:22, Heb. 13:7. Barnabas having 
long labored in the Church at Antioch, "he departed to 
Tarsus," etc. 

2. Acts 12 :25, we find Barnabas and Saul returning 
from Jerusalem after fulfilling their ministry there. 

3. Acts 13 :1, 2, 3. Several ministers in the Church 
of Antioch, to wit : Simon, Barnabas, Lucius, Manaen, 
etc. Verse 15. Paul and Barnabas are sent to other 
places, etc. 

4. Acts 14:21, etc. Paul and Barnabas return 
back by Lystra, confirming the churches. After this 
(Acts 15:35) Paul and Barnabas labor in Antioch, 
"with many others." 

5. Acts 15 :36. Paul and Barnabas are found visit- 
ing all the churches, to see how they stood. Acts 16 :4. 
They deliver the divine decrees (which were given 
by the Holy Ghost) to every church, for them to ob- 
serve. 

6. Besides those traveling ministers, they "ordained 
elders in every city." And as it is written in the 
Holy Bible, in the year 1610, "they ordained elders 
by the election of the churches." Why did the later 
translators leave those words out ? 

7. Acts 16 :14. Paul and Silas with Timothy are 
found in the church at Berea. Paul is removed, but 
Ihe other two remain. 18 :1. Paul is found in Corinth. 



236 REV. JAMES O'KELLY. 

8. Acts 18:5, etc. Silas and Timothy coming to 
Paul from Macedonia. Ver. 19. Paul moves to the 
church at Ephesus, then in another church. Paul la- 
bors eighteen months. 

9. Acts 18:27. An account that Aquila and Pris- 
cilla gave a letter of recommendation to a certain 
minister who was disposed to travel, and his name was 
Apollos. 

10. And from their letter of recommendation, he 
was received by the churches of Achaia. 

11. Acts 19 :22. Timothy and Erastus are found 
going to the church of Macedonia, etc. Chap. 20:4, 
we find Paul and seven more traveling ministers to- 
gether. Chap. 20:27, etc., the elders of the church in 
Ephesus receive the counsel of God from Paul. 

12. Chap. 21:18, Paul is found at Jerusalem at 
the house of James, and all the elders present; the 
number I can not ascertain. 

13. See I Cor. 3:8, etc, "He that planteth, and 
he that watereth are one ; I planted, Apollos watered; 
but God gave the increase." 

14. Chap. 3 :22. Let no man glory in men ; 
whether Paul or A polios — all are yours. Chap. 4:17. 
Timothy is sent to remind them of Paul's ways as he 
taught in every church. 

15. Chap. 12 treats on the unity of the body, and 
the mutual care one should have for another ; but if 
one member suffer, all should suffer with it. 

16. Chap. 16 :10. "If Timothy come, see that he 
may be with you without fear; for he worketh the 
work of God, as I also do." 



THE CHRISTIAN CHURCH. 237 

17. Verse 12. "As touching our brother Apollos. 

1 greatly desired him to come unto you." * * * 
"But his will was not at all to come at this time." 
There was no bishop to compel him. 

18. II Cor. 6 :1. "We, then, as workers together 
with him, beseech you." Chap. 7:6, 7. Titus from 
the church at Corinth, comforteth the preachers in 
Macedonia. And again : "If any do inquire of Titus, 
he is my partner 

19. And fellow helper concerning you." "They are 
the messengers of the churches and the glory of 
Christ." Lord, who would try to block up the way 
of a holy traveling minister? 

20. In Paul's letter to Ephesus, we read in the be- 
ginning that the body is one, and Christ is her head. 
Chap. 4. One body, one spirit, one faith, one hope, 
one Lord, etc. Chap 5. "Christ is head and saviour 
of the body." 

The Same Subject Continued. 

1. In Chap. 6, we read of a traveling minister, 
namely, Tychicus, sent to the church at Corinth. Phil. 

2 :19. "I trust in the Lord Jesus, to send Timothy 
shortly." See Yer. 25. 

2. In Paul's letter to the church at Colosse, Chap. 
1 :18, we read that Christ is head of the church. "I 
supposed it necessary to send unto you Epaphroditus." 

3. Tychicus is sent to Colosse. Read the fourth 
chapter, and you will find two traveling ministers 
sent by the apostle of the church there: also an ac- 
count of five ministers with Paul. 



238 REV. JAMES O'KELLY. 

4. Paul to the church of the Thessalonians wrote, 
and sent "Timothy our brother, and minister of God, 
and our fellow-laborer in the Gospel of Christ. " Eph. 
3 :2, and 5 : "I sent to know your faith." 

5. Paul wrote this to Timothy: "Demas hath for- 
saken me; Crescens is gone to Galatia; Titus [is gone] 
to Dalmatia; only Luke is with me." 

6. II Tim. 4:9, etc., ver. 12, 20. "Tychicus have I 
sent to Ephesus, etc. Erastus abode at Corinth; but 
Trophimus have I left at Miletum sick." 

7. Paul to Titus : "I left thee in Crete, that thou 
shouldest set things in order that are wanting, and 
ordain elders in every city, as I had appointed." 

8. Titus 3:12. "When I shall send Artemas unto 
thee, or Tychicus, be diligent to come unto me." Yer. 
13. "Bring Zenas the lawyer, and Apollos on their 
journey." Phil. 2:29 and 30. Col. 4:10; II Cor. 8: 
18, etc. 

9. If what I have collected from the sacred writings 
will not suffice, to show the accuracy of traveling 
and settled ministers being on a perfect equality, and 
workers together in all the churches, in Scripture- 
times it would be of no use to draw more vouchers. 

The Hierarchy, or Divine Government, or Gos- 
pel Order — The Royal Standard or Ensign for 
the Christian Church. 

1. Let us now inquire for the author and reformer 
of the "Christian Church," or the New Testament 
that came down from God out of Heaven. 

2. We find in Heb. 9 :10, that the Lord Jesus is 



TEE CERISTIAN CEURCE. 239 

the reformer. "He taketh away the first, that he 
might establish the second." Heb. 10:9. 

3. He is the minister of the sanctuary, and of the 
true tabernacle, which Jehovah pitched, and not man. 
8 :2. He is the eternal Son, over his own house; and a 
high priest over the Church forever. Heb. 

4. He is our Lord and only Master, and all we are 
brethren. "He that exalteth himself (above his breth- 
ren) shall be abased." See the Pope now. "Be not 
called Rabbi ; and call no man your father." Matt. 23 : 
8, 9, 10 and 11. 

5. Jesus, Jehovah, is the only head of the "Chris- 
tian Church." This will plainly appear from the fol- 
lowing texts: I Cor. 9-3; Eph. 1:22; 4-15; Col. 1: 
18, 24; 11:19. Two heads to one body would be a 
monster ! 

6. In the divine book of discipline, we find that 
females are under certain restrictions with regard to 
speaking in the church. And 

7. The interpretation of this will fully and clearly 
show Christ the only head of the body — or church. 

8. In I Cor. 11:5, etc., we find that women were al- 
lowed to pray, and prophesy, with covered heads. 
"Male and female are all one in Christ." Luke 1 :41, 
etc. Elizabeth and Mary shouted and praised God 
aloud. Compare Luke 11 :27. 

9. I Cor. 14:34, etc. "Let your women keep silence 
in the churches ; for it is not permitted unto them to 
speak ; but they are commanded to be under obedience, 
as also saith the law." 



240 REV. JAMES O'KELLY. 

10. By reading the foregoing part of the chapter, 
and then comparing the conclusive verse, where the 
apostle directed decent order ; we shall find, that those 
were foolish, contentious women, who desired the pre- 
eminence. I. Tim. 2 :12. 

11. The interpretation appears to be this, "The 
head of the woman is the man" : Therefore, when the 
woman taketh upon herself man's authority, either in 
her own house, or in the house of God, 

12. She sitteth where she ought not; she disgraceth 
her husband, interrupteth her ministers, and bringeth 
shame to herself; because she hath taken authority 
over her head; and she shall be called a bold usurper. 

13. But a helper she is, and for that purpose was 
she created. And the man is commanded to love, 
honor, and highly respect her. "A virtuous woman is 
far above rubies." "A woman that feareth the Lord, 
she shall be praised." 

14. Jesus the Lord, is head of every man, (and 
woman), in the church. See I Cor. 11:3. "The head 
of every man is Christ; the head of the woman is the 
man; the head of Christ is God," that is, his own 
eternal Godhead. 

15. Woman ought to appear in the holy assembly 
with head covered, either naturally or artificially, by 
keeping on, what the man taketh off. Let her cover 
her face when she speaketh or prayeth in the church. 

16. But for a man to wear his hat in worship, or 
to wear long hair at any time, is a shame, and not the 
custom of Scripture times. I. Cor. 11 :14, etc. 



THE CHRISTIAN CHURCH. 241 

The Sure Foundation of the Christian Church. 

1. The house of God is situate on a spiritual emi- 
nence, known by the name of "Mount Zion." 
The true Church is built on the eternal rock, on which 
are seven pillars, according to infinite wisdom and or- 
der; with mighty corner stones. 

2. This foundation God laid by his prophets and 
apostles. See Eph. 2 :20, etc. The true government 
was ever divine. The hierarchy by which the old 
Jerusalem church was governed, was a true Theocracy. 
Compare Daniel 9 :9, 10. 

3. The Lord appointed men in those days, who were 
inspired prophets, called judges ; something resembling 
apostles. They traveled in their circuits, and they 
taught and explained the discipline. 

4. The people at length were corrupted by the ex- 
ample of infidels, and in order to be like them, they 
earnestly desired a king; as a human and visible head 
to go before them. Samuel mourned; but God said, 
"They have rejected me." I Sam. 8:7. 

5. And it came to pass after those days, that Reho- 
boam, by his oppressive measures, caused a separation. 
One party was called Judah, and the other [party] 
was called Ephraim. See Hosea on this. 

6. While Ephraim was humble, God loved him. 
The Lord proposed to reform the church of Ephraim, 
and put them back on the divine order; saying, (Hosea 
13:9, 10, 11) "I will be thy king," i. e. thy head. 

7. They refused, "Ephraim envied Judah, and 
Judah vexed Ephraim." Ephraim turned to idolatry. 

16 



242 REV. JAMES O'EELLY. 

Judah was arrogant and ambitious, through bigotry 
and raging prejudice, whereby many sinned against 
light and knowledge, even unto death. And, crucified 
their great Keformer. 

8. John the Baptist next appeared; he was not one 
of the Gospel ministers, but a great prophet, and fore- 
runner of Christ, and His kingdom. 

9. He stood as a link of chain between the Old and 
New Jerusalem. As Christ Jesus was appointed to be 
our High Priest, it behooved Him to fulfill every di- 
vine order. 

10. Therefore, at thirty years of age (according to 
the flesh) he was baptized, and received the holy an- 
ointing, in the form of a dove: and thus he fulfilled 
that righteousness. Matt. 3 :14, 15. See the Levitical 
laws. 

11. The first Christian Church was planted in the 
old literal Jerusalem. From that church went forth 
the doctrine and discipline of our Lord, into all the 
world. 

12. "The government shall be on his shoulder." 
Isaiah 9 :6. "Bind up the testimony, seal the law 
among my disciples/' Isaiah 8 :16. Compare Isaiah 
2 :3. "Out of Zion shall go forth the law, and the 
Word of the Lord from Jerusalem." 

13. Truth is as a nail in a sure place. "Teach them 
all things whatsoever I have commanded you." "Not 
teaching for [practical] doctrine, the commandments 
of men." 

14. This is the faith once delivered to the saints for 
which I contend. Holy doctrine begets holy faith 



THE CHRISTIAN CHURCH. 243 

and that produceth a holy life. To know God in 
Christ, and to serve him with a perfect heart, and will- 
ing mind — is pure religion. 

The Christian Church is One, Etc. 

1. My undefiled is one, the only one of her [heav- 
enly] mother. Song of Solomon 6 :9. The dif- 
ferent scattered churches belong to the same Head and 
organized body. Those churches are elect sisters. See 
John's second letter and last verse. 

2. The uniting plan is found in the epistle to Ephe- 
sians 4:4, etc. One body, one spirit, one calling, one 
hope, one Lord, one faith, one baptism, one God and 
Father, one way to heaven. 

3. Who is on the Lord's side \ Now let names and 
parties fall, "The Christian Church" be one and all. 
There is but one door into this body, I Cor. 12 :13. And 
there is but one way out ; that is sin. Isaiah 59 :2. 

4. The church is the Lord's court. Psalms 65 :4. At 
this court ministers (who are only leading characters, 
and gifted members) are to be tried for disorder. 

5. Was it ever heard, was it ever read between the 
lids of the New Testament where particular laws were 
laid down for the bishop, the elders, etc. ? 

6. The title minister, or ministri, signifying serv- 
ants; to attend and wait, not as masters to 
be ministered unto, but servants for Jesus's sake: 
and therefore to minister. 

7. See Jesus of glory, in the days of his humility, 
washing the disciples' feet ! Bow, ye haughty prelates, 
and fall before the Lord thy God. 



244 REV. JAMES O'KELLY. 

8. "My kingdom is not of this [political] world." 
John 18:36. William, whose surname is McKendree, 
was quite out of the secret, when he spake at Lane's 
Chapel (1797) after this manner: 

9. That O'Kelly had led him astray for a long 
time; hut by reading "church policy" he found him- 
self in error ; and was now ready to defend the Metho- 
dist Episcopal Government. 

10. Let no man who believes the Scriptures, and 
will observe (Rev. 22:18, 19) ever venture to deny 
the sufficiency of the Scriptures in governing the 
"Christian Church." See the rules. 

11. Art thou a Christian, and civil citizen? See 
Romans 12 :1, 2, etc. "Let every soul be in subjec- 
tion," etc. Art thou a neighbor ? "Love thy neighbor 
(in justice, equity, truth, mercy and kindness) as thy- 
self;" "Do by all as you would be done by." 

12. In giving, lending, borrowing, etc., let this be 
thy rule in all things ; treat others as you would reason- 
ably desire them to treat you. 

13. Art thou honestly seeking the necessities of 
life ? "Provide for thy household." Yet, "Beware of 
covetousness." Luke 12:15. Seek not to be rich. "If 
riches increase, set not your heart upon them." 

14. "Be rich in good works : ready to distribute." 
"Having food and raiment, be content." 

15. "Husbands love your wives, and be not bitter 
against them." Let the wife see that she obey, and 
reverence her husband. Parents, provoke not your 
children; but bring them up in Godly discipline. Paul. 

16. "Children, obey your parents." "Servants 



TEE CERISTIAN GEURGE. 245 

obey your masters. Masters, give unto your servants that 
which is just and equal, (Col. 4:1,) knowing that 
you have a Master in heaven." "Forbear threaten- 
ing." 

17. Art thou a Christian slave? Learn patience, 
be as content as possible ; use no provoking nor hostile 
measures for thy deliverance; but if Providence opens 
a legal way, embrace it. 

18. The feelings of God are thus addressed by the 
apostle, Heb. 13 :3. "Remember them that are in 
bonds, as bound with them ; being yourselves also in 
the body." "Let the oppressed go free." Isaiah. 

Rules and Regulations Divine. 

1. As members of one body, Christ is the center of 
union, as also the head, from whom all receive nour- 
ishment. Love to Him is the term of communion: 
"If any man love not Jehovah, Jesus Christ, let him 
be expelled," I Cor. last chapter, 22 verse. 

2. Marks of love to Jesus Christ must be judged by 
our willing obedience to his commands. "If ye love 
me keep my commandments." 

3. If any man that is called a brother, be a fornica- 
tor, or covetous, or a railer, or a drunkard, or an ex- 
tortioner ; with such an one do not eat. I Cor. 5 :11. 

4. If any man obey not our word by this epistle, 
note that man, and have no company with him. II 
Thess. 3 :14. If a man sin [publicly] rebuke him be- 
fore all. Paul. 

5. If a brother walk disorderly in thy sight, or tres- 
pass against thee, follow the divine rule laid down in 



246 REV. JAMES 0' KELLY. 

Matt. 18:15, etc. But, if thy brother repent, "thou 
shalt forgive him." Luke 17:3, 4; II Cor. 2:6, etc. 

6. If disputes arise among the brethren respecting 
temporal matters, and they can not settle it themselves 
to their satisfaction, they have a plain rule. I Cor. 
6:1. You need be at no loss for divine rules of dis- 
cipline. 

7. See the equality in the "Christian Church." Let 
the brother of low degree rejoice in that he is exalted, 
but the rich in that he is made low. James 1 :9, 10. 

8. With legard to clothing; I read that gold rings, 
gaudy raiment, things very rich, and costly, things 
naughty and superfluous, with a fashionable conform- 
ity to a vain world, are expressly forbidden. Modera- 
tion is right. 

9. A little wine is lawful, and necessary in several 
cases. Paul. Strong drink in cases of necessity, said 
Solomon. But the general rule is, "Whether you eat, 
or drink, etc., do all to the glory of God." 

10. Again, "Whatsoever things are true, honest, 
just, pure, lovely, good; think on these things." Phil. 
4:8. 

11. Marriage is honorable. Heb. 13 :4, but Chris- 
tians ought to marry in the Lord, and not be unequally 
yoked with unbelievers. 

12. God's house is the house of prayer for all na- 
tions, saith the prophet. Yet the Church has rules 
to know ministers by. See Matt. 7:16; II John ; 
Isaiah 8 :20. 

13. With regard to the equality and unity of min- 
isters, traveling and settled, as workers in all churches, 



THE CHRISTIAN CHURCH. 247 

in the days of truth — I am able to draw forth a cloud 
of witnesses ; but seeing they are to be found in Acts, 
and the epistles of the apostles, why should I write 
them ? "Search the Scriptures." 

14. The churches are directed to esteem and support 
their ministers (who need) and especially those who 
labor (as an ox) and rule well, giving their whole time 
to the business. 

15. The way of partial chosen pastors, one for Paul 
and one for Apollos, is the way to exalt some ministers, 
and debase others. It appears so unequal, that I can 
not think it is divine. All are yours — whether Paul 
or Apollos, etc. 

16. To conclude, let us who fear the Lord, forsake 
not our select meetings ; whilst the following texts re- 
main in the Bible: Malachi 3:16, James 5:16. He- 
brews 10 :25. "Be ready to give an answer of the rea- 
son of your hope." I Peter 3 :15. Exhort one another, 
edify one another. Come ye that fear God, and I 
will tell what he hath done for my soul. David. See 
I Cor. 14. Occasionally an unbeliever might be let 
into these meetings, and be convinced of all, and re- 
port that God is there. 

18. "Know the state of thy flock.'' Solomon. That 
leading men were in the church, besides ministers, 
read Acts 15 :22. That the church is the free woman, 
read Gal. 5:1; I Cor. 5; Matt. 18, Acts 15. "Stand 
fast in the liberty wherein Christ hath made thee 
free." Amen. 



APPENDIX B. 

O'Kelly's "Plan of Christian Union." 

In Volume I, pages 39 and 44 of the Herald of 
Gospel Liberty we have an extract from the writings 
of Bev. James O'Kelly under the title of "A Plan of 
Union proposed/' which we give in full as it shows 
his sentiments at the time: 

Should I, who talk of union, attempt to set the ex- 
ample, or lay down a plan, where should I begin ? 

2. I am acquainted with those of the Baptist order, 
that my soul has fellowship with; but the door into 
that Church is water — and I can not enter because of 
unbelief. 

3. I am acquainted with some of the Presbyterian 
order, whom I love in the Lord. But before I can 
be a minister in that society, I must accede to, or ac- 
knowledge a book called "The Confession of Faith." 

4. This I can not do, until I can believe that God 
eternally decreed some angels and men to eternal life, 
and the rest to eternal death — and this is unalterably 
fixed. 

5. Should I propose to unite with my old family, 
the Methodists, to whom my attachment is greater 
than to any people in the world ; notwithstanding their 
treatment to me: 

6. I could not be received, unless I could subject 
myself to a human head, and subscribe to an oppres- 
sive, and unscriptural form of government. 

7. I would propose to promote Christian union by 



TEE CERISTIAN CEURCE. 249 

the following method, viz: Let the Presbyterians lay 
aside the book called "The Confession of Faith." 

8. Which faith, is proposed to ministers before they 
are received; and instead thereof, present the Holy 
Bible to the minister who offers himself as a fellow 
laborer. 

9. Let him be asked if he believes that all things 
requisite and necessary for the church to believe and 
obey, are already recorded by inspired men. 

10. Let the Baptists open a more charitable door, 
and receive to their communion those of a Christian 
life and experience; and they themselves eat bread 
with their Father's children. 

11. Let my offended brethren, the Methodists, lay 
aside their book of discipline, and abide by the govern- 
ment laid down by the apostles — seeing those rules 
of faith and practice were given from above. 

12. And answer for doctrine, reproof, correction, in- 
struction in righteousness ; that the man of God may 
be perfect, thoroughly furnished unto all good works. 
II Tim. 3 :10, 17. 

13. What more does the Church need, than is above 
inserted. Let their Episcopal dignity submit to 
Christ, who is the head and only head of his Church; 
and then we as brethren will walk together, and follow 
God as dear children. 

14. O, how this would convince the world that we 
were true men, and not speculators — This would give 
satan an incurable wound; and make deism ashamed. 

15. Again as each Church is called by a different 
name, suppose we dissolve those unscriptural names, 



250 REV. JAMES O'KELLY. 

and for peace's sake call ourselves Christians ? This 
would be— "The Christian Church." 

16. At present, I can see no better method than what 
I here propose; but if any one can display a more 
scriptural method to promote union, for the Lord's 
sake let him show it. 

17. All may see what I am at, I wish the divine 
Saviour to be the only head and governor of the 
Church, her law and center of union. 

18. I wish all the faithful followers of our Lord to 
love one another with a pure heart fervently. Let 
them break down the middle wall of partition; and 
all break bread together. 

19. Blessed will the eyes be that shall see that day. 
The shouts of the Christian Church will then be as 
terrible to the strong holds of satan, as the sound of the 
rams' horns was to Jericho. 

20. Such a sacred plan as this, in my view would 
exclude boasting, God and his Christ would be exalted. 

21. The followers of Christ were at the first called 
disciples ; but at length they were called Christians. 
This was the new name which was spoken of by Isaiah, 
62:2. 

22. Those Christians compose the Christian Church, 
or the body of Christ. Brethren, if we are Christ's 
then are we Christians, from his authority, his name, 
and his divine nature. 

23. This, if we would comply with, would cause the 
"residue of men to seek after the Lord; and all the 
gentiles upon whom my na<me is called, saith the 
Lord." Acts, 15:17. 



THE CHRISTIAN CHURCH. 251 

24. The glorious temple erected by Solomon was 
walled, evacuated and utterly destroyed by the en- 
emy: yea the very foundation rooted up. But 
the foundation of the Christian Church standeth 
sure, the gates of hell can not prevail. 

25. Therefore, all that we have to do, brethren, is 
to quit our babel, and as the soul of one man, strive in 
union to build the "Christian Church," with the golden 
doctrine of love and holiness, and the silver discipline 
of Christ's laws. 

26. If a brother can not say shibboleth as plain as 
you, yet let him pass and smite him not. In mat- 
ters not at all essential, we may bear and forbear, 
until God gives more light. Come, Christian, what 
sayest thou ? 

27. Let us not consider, every notion of the orain 
as the established article of our faith, or creed. Let 
not our reason be so imposed upon as to suffer our 
party zeal any longer to break the bands of Chris- 
tian friendship. 

28. You may observe the regular soldiers who are 
well instructed in the inhuman business of war, al- 
though they have their favorites, and mess together, 
but when the alarm of war is given, and they behold 
the enemy approaching, they all unite under the same 
discipline, with life in hand: 

29. They join in compact union, with one consent, 
in one common cause — against the foe; they are then 
led on by their leaders as the captains of their salva- 
tion, and die by each other or gain the day. 



252 REV. JAMES O'KELLY. 

30. But it is not so with us. We too, are soldiers 
against infernal spirits, and the power of wickedness, 
our weapons spiritual: 

31. And we turn our swords against one another, 
and each party appears to he engaged in a separate 
cause, as if each name had a separate God. While all 
confess there is but one God, and one way to heaven. 

32. I have observed that when a minister of right- 
eousness delivers the doctrine of holiness and love, in 
doing this he must point out the errors existing among 
professors, there is some name generally offended. 

33. After a person takes offense from something 
delivered from the pulpit, the remaining part of the 
sermon, however spiritual, is left to that offended 
brother. 

34. But were we all of one name, errors could be 
exploded from the pulpit and the press, while the 
divine reproofs and corrections would give conviction, 
without offense. We could enjoy much more satisfac- 
tion of society in this world, and be better capacitated 
for the society above. 

35. When souls are awakened by the voice of the 
Son of God through preaching, they then incline to 
forsake the foolish, and associate with people of good 
conversation. 

36. They stand in the way, and ask for the road to 
life; each party casts out a clew and assures the 
strangers that their light is divine. The other name 
will warn the seekers against the errors of that peo- 
ple; for they build with "wood and stubble." 



THE CHRISTIAN CHURCH. 253 

37. The inquirers stand astonished at the Chris- 
tians, until they are tossed to and fro, like waves of 
the sea, and some have turned back, and walked no 
more with us. 

38. O, why do we wander in paths of man's inven- 
tion, or cleave to the example of modern churches ; 
and why such violent attachment to names, seeing the 
royal standard is at hand? 

39. Only unanimously agree that the Holy Jesus 
shall be the only head of his Church, and the only cen- 
ter of her union, and the one law-giver. 

40. We then as brethren, and pastors after God's 
own hand, can preach Christ Jesus the Lord, and we 
will serve — for Jesus' sake. 









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